
*+$ 



£ <&> 






• .-# 










c£ i 



1 0°^ 




V 

































cv 



* n °- 



; % ^ 



: v 



/ <& 



v * ■< * " ' •% 









^<v 



So / i ... ,. s s \ v 













•° v <P^ ' " 0°'" *" * ° ' ^ 0° * " " ' ^ 

.1 «■ J _ V- 



t 



o" - 



.1 „ 



^ 



Z^M^r . 



MEMOIRS 



OS" 



THE LIFE 



OF 



ISAAC PEKINGTON; 



T« WHICH IS ADDED 

A REVIEW OF HIS WRITINGS: 

BY 

JOSEPH GURNEY BEVAN. 

1881 

LONDON : 

PRINTED AND SOLD BY WILLIAM PHILLIPS, 
George-Vard, Lombard-Street. 



1807 



rtfll 



tr 



p3$ 



«&1 



!H9 



INTRODUCTION, 



THE character of a man may be known by 
his writings; and it must be allowed of greater 
importance to inspect the thoughts of a virtuous 
man, than simply to know the outward circum- 
stances of his life. But when we are pleased or 
edified with the writings of an author of dis- 
tinction, we become naturally curious to know 
the manner in which he passed his time ; and, 
on the other hand, if we are led from the perusal 
of biography, to believe that the subject of it 
was a person qualified to please or to edify, we 
are disposed to continue our acquaintance, by 
perusing also the memorials of his wisdom which 
he has left behind him. 

It is chiefly on the former account that a 
collection of the few scattered accounts of the 

a 2 



/3 



IV INTRODUCTION. 

life of Isaac Penington would be,, if well exe- 
cuted, a useful work. His numerous tracts have 
been three times edited,, and lie open to the ac- 
cess of every one. They are generally grateful 
and consolatory to that class of readers which is 
composed of persons who feel their own feeble 
state, with respect to religious concerns; and 
desire to be., so far as it is right they should be^ 
assisted by the experience of others. But two 
quarto, or four octavo volumes, closely printed., 
are, to many, formidable things; and it is certain 
too, that considerable attention of mind is a re- 
quisite qualification, and considerable calmness 
of mind a very desirable one, to sit down to the 
perusal of the valuable remains of this eminent 
friend. Cursory readers, also, have imputed to 
Isaac Penington the charge of mysticism : a term, 
as generally used, of not the most definite im- 
port, but sometimes sufficient to deter the impa- 
tient from examining for themselves into the 
justice of the charge. 

It is then worth the attempt, to introduce, 
by a short memorial, so excellent a writer as 
Isaac Penington, to the knowledge of such as are 
not likely otherwise to undertake to know him 
for themselves; and there is the more reason to 
hope that the account which I have compiled, 
may. occasion a desire to know more of him, 



INTRODUCTION. V 

. because it must necessarily include many ex- 
tracts, in which he will be permitted to relate, 
in his own terms, his own history, 

In the narrative considerable use is made of a 
manuscript Account of many particular events- in 
the life of Mary Penington, wife of Isaac Pening- 
ton, written by herself. Recourse has also been 
had to a manuscript Collection of letters written 
on various occasions by Isaac Penington, lately 
presented by John Kendall, of Colchester, to the 
library belonging to Friends in JLondon, 

However, beside the many specimens* of his 
temper and manner, which are interspersed 
throughout this biographical sketch, I have pro- 
vided a slight epitome of his written labours, in 
tfie Review f which follows it. By the perusal 
of both, I believe the reader will form an idea, 
not very far from the truth, of the character of 
this our predecessor in profession, I hope that 

i In (he second part of the Review the reader will frc^ 
quently observe mention made of Whiting's Catalogue. The 
title at length is. 6 A Catalogue of Friends' Books ; written. 
6 by many of the people called Quakers, from the beginning 
* or first appearance of the said people, collected for a 
< general service, by J. W. London, 1708 :' about 238 
pages, 8vo. It is the prime book for such as wish to make % 
Qojlection of our. ancient Friends' writings. 

a.& 



VI INTRODUCTION. 

it may induce him occasionally to have immediate 
recourse to his instructive page; and I heartily 
desire that an acquaintance with it may be bene- 
ficial : as it will be, if it prove the means of 
leading him to a more intimate acquaintance 
with his own wants, and with the power and love 
of his Redeemer, 



CONTENTS- 



chap. i. 



His birth — education — station of his father — 
some hints at his political sentiments, and his 
moderation, taken from his early writings — ■ 
his marriage — -the reproof given to him and 
his wife, for their gaiety, by a friend — further 
discourse with this person — interview with T„ 
Curtis and W. Simpson, by which Mary Pen- 
ington is convinced — Isaac at J. Crook's in Bed- 
fordshire, there fully convinced by George 
Fox — his account of his spiritual travail, taken 
from his treatise c Concerning God's teachings 
< and Christ's law* — further account from 
T. Ellwood's testimony — further account from 
Works, vol. 2. p. 49— further account from 
his Address to the Rulers, Teachers, and Peo- 
ple of New-England, Works, vol. 1. p. cclvi. 

page l, 

CHAP, IT. 

Account of Mary Penington — her desire to be 
able to perform true prayer— her written, ancl 
a 4 V 



VIX! CONTENTS. 

extemporaneous prayer — marries Colonel 
vSpringett — her husband's death — refuses to 
have her child sprinkled—seeks solitude, for 
prayer — yet attends diversions- — a dream — her 
habit of trust — cannot pray — another remark- 
able dream — her marriage with I. Penington, 
and its motives — some previous knowledge of 
Priends— her state of mind when Curtis and 
Simpson visited the family — her conflicts — her 
joy at the first meeting held in I. Penington % 
house --further account of her spiritual state, 

vage 3o. 

CHAP. III. 

Reproaches and insults bestowed on I. and M a 
Penington — extract of a letter to his father — 
a visit from the family of Ellwood — the al- 
teration in that of I. P. — its effects — a second 
visit, at which the younger Ellwood is con- 
vinced — M. Penington pleads for him with his 
father, and takes him to Chalfont. First im- 
prisonment of Isaac Penington— : his letter 
from prison to T. Ellwood — the manner of his 
confinement — his employment — -his piece 
5 Concerning the Magistrate's protection of 
' the innocent' — release — apprehended again 
but not imprisoned — is the means of intro- 
ducing Ellwood, as reader, to Milton — engages 
him as tutor to his children — Lome extracts 
from his writings — second imprisonment — 
third imprisonment, Ji&ying been taken hits, 



I 



CONTENTS. i* 

custody whilst attending the burial of a friend 
— his cheerfulness in prison— release — fourth 
imprisonment — plague in the gaol — released 
-—soon imprisoned a fifth time— his letter to. 
the Earl of Bridgewater — his health impaired 
— his release — letter to a friend — to George 
Fox— to Friends of Amersham, page 51; 

CHAP. IV. 

Loss of his estate — attachment to his friends in 
Bucks — goes to board at Waltham-Abbey, 
Essex — by the assistance of his wife purchases 
a house at Amersham Woodside — she super- 
intends the alterations — Conventicle-act- — 
sixth imprisonment, at Reading — released by 
patent with many others — his constancy in 
suffering — death of his son at sea — his tract 
entitled c Flesh and blood of Christ/ &c.— its 
occasion — a review of it— letter to a friend. 

page 9h 

CHAP. V. 

(Joes to Astrop Wells — writes to the resorters to 
that spot — also his tract called c The everlast- 
ing Gospel/ &c. — also to the Oxford scholars — 
goes into Kent — at meeting in Canterbury — ■ 
taken ill — dies at Gootinestone-Court — buried 
at Jordan % Bucks— register — some account of 
those who wrote testimonies of him — G. White- 
head — S. Jennings— A. Rig-ge — T. Zachary— ~ 



X CONTENTS. 

R. Jones — T. Evernden — C. Taylor — A. Parker 
—-copy of his son's testimony — of his wife's. 

page 115. 

CHAP. VI. 

Account of his widow — her state of mind — her 
daughter Gulielma Penn — laid up with a fever 
at Edmonton — her state of mind when ill,, and 
ailing — her fear of death removed — dies at 
Worminghurst, Sussex. page 134, 



REVIEW. Part I. 

Review of the writings of Isaac Penington^ 
before he joined the Society of Friends. 

Page 

1. A Touchstone, or trial of Faith, &c. 1648. 145 

2. The great and sole Troubler of the Times, re- 
presented in a map of misery, &c. 1649. - 147 

3. A Voice out of the thick darkness, &c. 1650. 148 

4. Light or Darkness, displaying or hiding itself, 

as it pleaseth, Sec. 1650. - ibid. 

5. Several fresh inward Openings, &c. 1650. 149 

6. An Echo from the great deep, &c. 1650. ibid* 

7. The fundamental right, safety, and liberty of 
the people, &c. 1651. - - - 151 

8. The life of a Christian, which is a lamp kindled 

and lighted from the love of Christ, &c. 1653. 15^ 



CONTENTS. XI 

Pag, 
p. A considerable question about Government 

briefly discussed, &c. 1653. - - 153 

10. Divine Essays, or considerations about several 

things in Religion, &c. 1654. - 155 

1 J. Expositions, with observations sometimes, on 

several scriptures, &c, 1656, ~ « 157 



REVIEW. Part II. 

Review of the writings of Isaac Penington* 
after he joined the Society of Friends. 

Fags 

1. The way of life and death made manifest, &c. 
1658. - - 167 

2. The scattered sheep sought after, &c. 1659. 169 

3. Babylon the Great described, &c. 1659. 171 

4. The Jew outward, being a glass for the pro- 
fessors of this age, &c. 1659. " " x 7 2 

5. The Axe laid to the root of the old corrupt 
tree, Sec. 1659. - - 173 

6. To the Parliament, the Army, and all the well- 
afFe&ed in the nation. 1659. - 176 

7. A brief account of some Reasons, &c. No date. ibid. 

8. Some considerations, proposed to the city of 
London, &c. No date. - - 177 

9. Some considerations proposed to the distracted 
nation of England. 1659. - - ibid. 

10. To the Army. - - - 178 

11. A question propounded to the rulers, &c. of 
England, 1659. - - - ibid. 

12. The root of Popery struck at, &c. 1660. ibid. 



XI! CONTENTS, 

Pag* 

13. An examination of the grounds or causes, 
&c. respecting the persecution in New-England. 
1660. - - - 180 

14. A warning of love, &c. 1660. - 181 

15. Where is the wise? Where is the scribe ? 
&c. 1660. - - m - 182 

1 6. An Epistle to all such as observe the seventh 
day of the week for a sabbath. 1660. - ibid. 

17. The new covenant of the gospel distinguished 
from the old covenant of the law, &c. 1660. ibid* 

18. Some few queries, &c. proposed to the Cava- 
liers, &c. No date, % . - - 183 

19. Some queries concerning the work of God in 

the world, &c j66o. - - 184 

20. The consideration of a position concerning the 
book of Common Prayer. 1660. - 185 

21. An answer to that common objection against 
the Quakers, that they condemn all but them- 
selves, \66q„ m - 187 

22. The great question concerning Swearing, &c. 
16.61, - - - ' 18S 

23. Somewhat spoken to a weighty question, con- 
cerning the magistrate's protection of the in- 
nocent, &c. 1 66 1. - , ibid. 

24. Concerning Persecution} &c. 1661. - 189 

25. Some directions to the panting soul, &c. 1661 190 

26. Concerning the worship of the living God, 
&c. No date. r 191 

27. To all such as complain that they want power, 
&c, 1661. - ibid, 

28. Some questions and answers for the opening 

of the eyes of the Jews natural, &c. 166,1 . 192 
'29. Some questions and answers showing man his 

duty, &c. 1662. - « 193 

39. Some observations on that portion of scrip- 
ture, Rom. xiv. 20. 1662. - - 194. 



CONTENTS, Xlil 

Page 

31. Three queries propounded to the King and 
Parliament. No date. - . * 195 

32. A salutation of love and tender good-will to 
the Commissioners of the Peace for the county 

of Bucks. No date. - - 196 

33. A weighty question propounded to the King 
and both Houses of- Parliament. 1663. ibid. 

34. Some of the Mysteries of God's kingdom 
glanced at, &c. 1663. .-■** - 198 

35. Some deep considerations, concerning the 
state of Israel, past, present, and to come, &c. 

No date. - - - - 201 

36. Concerning God's seeking out his Israel, &c. 
1663. - - 203 

37. Some queries concerning the order and govern- 
ment of the church of Christ. No date. - 206 

38. To Friends in England, Ireland, &c. 1666. 207 

39. One more tender visitation to this generation, 
&c- 1666. - ' - 208 

40. Concerning the Church, under the Gospel, 
&c. 1666. - - - ibid. 

41. Concerning the sum or substance of our Reli- 
gion, v/ho are called Quakers. No date. 209 

42. Some things of great weight and concernment 

to all, &c. 1667. ~ ~ *io 

43. A question to the professors of Christianity, 
&c. 1667. - ," ~ 2l% 

44. To such as are not satisfied with a profession, 
&c. 1668 - - -' 215 

45. Observations on some passages of Lodowick 
Muggleton, &c. 1668. - - ibid. 

46. Some things relating to Religion, proposed to 

the Royal Society, &c. 1668. - 216 

47. Of the Church in its first and pure state, in 

jjts declining state, &c. 1668. - 219 



XIV CONTENTS 

Page 

48. An inquiry after Truth and Righteousness, 
Sec. 1671. - - - 221 

49. The holy Truth and People defended, &c. 
1672. - 222 

50. The ancient principle of Truth, &c. 1672 223 

51. Naked Truth, &c. 1674. - - 225 

52. The flesh and blood of Christ testified to, &c. 
1675. - - - - 228 

53. To the Jews natural and spiritual, &c. 1677. 230 

54. The everlasting Gospel testified to, &c. 1678,. 233 

55. A further testimony to Truth. Posthumous, ibid. 

56. Life and Immortality brought to light through 

the Gospel. Posth. - - 236 

57. A reply to queries and animadversions. Posth. 243 

58. A few experiences, &c. Posth. - 247 

59. A treatise concerning God's teachings, &c. 
Pofth. - - 249 

60. A question answered, concerning reading the 
Scriptures aright. Posth. - - 252 

61. Somewhat relating to Church-government. 
Posth. - - 254 

62. Some misrepresentations of Me, concerning 
church-government, cleared. Posth. - 256 

63. The Seed of God, and of his kingdom, treated 

of, &c. Posth. - - 258 

64.. An epistle to all serious professors. Posth. 261 
65. A reply to an answer of some queries. Posth. 265 

Also, the following short pieces, scarcely 
to be called books. 

«. Five Epistles to Friends in Chalfont. - ibid 
b> Some queries concerning compulsion in Religion, ibid 

c. Concerning the dispensation of the Gospel ibid 

d. Some experiences, &c. - - 266 

e. Concerning the times and seasons, &c. * 2^7 



ADVERTISEMENT, 



In the second part of the Review, may be found 
some observations on the following important 
subjects; inmost of which the sense of our 
author on them is plainly apparent. 



Atonement - Pag? 264 


Love - - Page 199 


Christ - - 245 


Perfection - 246 248 


Co-essence - 238 ibid 


Peter's 2d Ep. i. 19. 224 


Imputation - - 242 


Reading the Scriptures 253 


Infallibility - - 266 


Scripture - - 244 


John's 1 st Epistle, v. 7 262 


The Seed - - 258 


Joy - - - 228 


Silent worship - 251 


The Lord's Prayer - 239 


Trinity - -263 



MEMOIRS, &c 



CHAP. L 



tits birth — education — station of his father — some 
hints at his political sentiments, and his modera- 
tion, taken from his early writings — his mar-* 
riage — the^reproof given to him and his wife, 
for their gaiety, by a friend — further discourse 
with this person — interview with T, Curtis and 
W. Simpson-'—by xvhich Mary Penington is con- 
vinced — Isaac at J. Crook's in Bedfordshire, 
there fidly convinced by George Fox — his ac- 
count of his spiritual travail, taken from his 
treatise c Concerning God's teachings, and Christ's 
c law'— further account from T.Ellwood's Testi- 
mony—further account from Works, Vol. %. 
p. 49— further account from his Address to the 
Rulers, Teachers, and People of New England^ 
Works, Vol. 1. p. cclvi. 



i 



SAAC PENINGTON was born about the year 
1616, heir, to use the words of his son-in-law* 
William Penn, to a fair inheritance. It would 

* By marriage with Gulielma Maria Springett> daughter 
®f Isaac Penington's wife by a former husband. 

A 



( 2 ) 

be gratifying to trace the steps of the childhood 
of a man,, in whom the simplicity of the child so 
long survived the weakness ; but until further 
search can be made, it must suffice to learn from 
the same author, that his education was suitable 
to his quality among men, and that he had all 
the advantages that the schools and universities 
of his own country could bestow; as well as such 
as arose from the conversation of some of the 
most knowing and considerable men of the time. 
He anived at manhood at a period when England 
was agitated with the tempest of civil ccmmotion, 
by means of the discord between Charles I. and 
his parliament ; and as the father of Peningtbn 
was himself a violent partisan, the son, had his 
temper inclined him to enter the lists, might 
probably soon have arisen to eminence in the 
republic. But he seems early to have set his 
mind on another contest than the one for worldly 
power; and c to have chosen a life dedicated to an 
r inquiry after God, and a holy fellowship with 
£ his despised' people. He chose, he sought, he 
strove, and he obtained ; but had his choice 
been to follow the path into which his father 
had entered, disappointment would most likely 
have been the ultimate consequence. The elder 
Penington had been chief magistrate of the me- 
tropolis, he had raised the forces of the city to 
join the parliament's army, he had been intrusted 
with the charge of the Tower, and had been one 
of the council of state ; but the Restoration re- 
versed the condition of public affairs, and he died 



( 3 ) 

a prisoner in the fortress, which he had formerly 
commanded. 

But though Isaac Penington forbore to enter 
into the contests which rent the nation, he was 
far from being an unconcerned spectator of the 
misery of his country. To this some of the tracts 
which he published long before he joined the 
Society of Friends, bear ample testimony. But 
he looked for the cause of the evil rather in the 
depraved state of man's heart in general, than in 
any particular party or set of men. In the pre- 
face to one tract, published in 1650, entitled, 
according to the fashion of titles in those days, 
e A Voice out of the thick Darkness/ he men- 
tions an intention he had before conceived of 
publishing something concerning the state of 
affairs. f I should have expressed/ says he, 
' ill will to none, but only have uttered that 
c deep affection that was then in me, towards the 
c soldering and healing the distempers of such 
' spirits as are made more miserable by their 
e own discontents, than they could be by any 
c thing else that can, in probability, befall 
f them' — c There are one sort of men whom I 

* should more especially have applied myself 

* unto; who are wonderous eager after making 
6 the nation happy; w T hose spirits can be no 
' ways satisfied till they see the attainment of 

* that universal freedom, and the flowing forth 
e of that universal, speedy justice, w T hich is easy 
c to be desired, but hard to be met with/ To 
persons of this description, he gives the follow- 

A 2 



< * ) 

Ing advice. { Be content to pass through your 
* pilgrimage without the full enjoyment of that 
' freedom ye have desired,, and pressed so hard 
r after. There is a power above, whose will may 
s cross yours in this ; which may as well find 
s fault with your untowardness to be governed, 
f as with the self-seeking of such as have been 
6 governors/ — c It is a brave thing sometimes 
e to oppose the yoke; but a braver, from judg* 
( ment to submit unto it. It is, in many cases 
c better for particular persons, yea for societies, 
r to bear, than avoid the yoke/ — ( It is the stiff- 
c ness of the neck, and unbrokenness of the spirit 
e that chiefly makes all our yokes so harsh/ But 
he subjoins, ( Groan, pant after, and in a just 
( w T ay pursue, the attainment of perfect freedom. 
{ Lie not down as a slave, with a base, abject 
' spirit, counting slavery best ; but with a sweet 
6 spirit submit to it for necessity's sake ; and let 
e a sense appear of your prizing and desiring of 
r liberty. And what way of attaining it is made 
*" out to you plainly and evidently justifiable, 
< forbear not to fall in with; yet not in such p. 
e violent and irrational manner, as to make your 
( more noble parts far worse slaves to brutish 
f passions within, to avoid a more inferior slavery 
c of the outward and more ignoble part/ 

It is probable that notwithstanding the mild- 
ness and moderation of his temper, and his great 
preference of peace to contention, Penington in 
his judgment inclined to a commonwealth. For 
in the following year he published a pamphlet 



( 5 ) 

entitled,, c The fundamental right, safety, and li~ 
c berty, of the people (which is radically in 
' themselves, derivatively in the parliament, their 
■ substitutes or representatives) asserted/ f This 
c right/ saith he, ' lieth chiefly in these three 
' things — in the people's choice of their govern- 
' ment and oovernors — in the establishment of 
e that government and governors whom they 
c shall choose— and in the alteration of either as 
' they shall find cause/ These principles are de- 
mocratical, and accordingly the Salus populij su^ 
prema lex, is the prominent feature of the book. 
But it is at most a representative, not a pure, 
democracy at which the author aims. He shows 
the impossibility of the people acting for them- 
selves; and the impropriety of a parliament as- 
suming both legislative and administrative 
power. He seems even not averse to the latter 
being placed in the hands of a king. ' Though* 
these are his words, f I shall not plead for the re- 
' settlement of kingly government (for I am 
' not so far engaged in my affections to it, as it 
' yet hath been) yet I would have a fair and 
? friendly shaking hands with it, and not any 
' ' blame laid upon it beyond its desert. For 
c doubtless it is both proper, good, and useful 
f in its kind; and hath its advantages above any 
( other government on the one hand, as it hath 
f also its disadvantages on the other hand/ 

In short, though the desire of Penington seems 
to h^ve been the general welfare of £hc people , j 



( « ) 

he only expected it (so far as civil policy can 
effect it); from the preservation of every ranl^ 
in the state within its own limits. c Kingly 
e power/ thus he writes in his prefatory address 
to the parliament^ c did pass its limits,, we may 
e now speak it/ The times of Charles I. the 
late stretches of prerogative by that monarch, and 
the attempts at power independent of the parlia- 
ment^ were of course fresh in his memory : but 
Penington immediately subjoins,. c Doth parlia- 
€ mentary power keep within its limits ? — ( And 
c if things should yet devolve lower, into the 
c great and confused body of the people, is it 
c likely they would keep their limits ?' — c Man 
c cannot be free in himself, nor free from himself, 
c (while self is in him it will make him selfish) 
f and while it is so, others under his power or 
* within his reach cannot be free/ 

Another short extract from the body of the 

work may close the description of the political 

part of the character of Isaac Penington, and 

show that universal benevolence formed its basis* 

c There is not one sort of men upon the face of the 

5 earth, to whom I bear any enmity in my spirit 

' (though in some respect I must confess my- 

' self an enemy to every sort of men); but wish, 

c with all my heart, they might all attain and 

c enjoy as much peace, prosperity, and happiness 

f as their state will bear. There are not any to 

c whom I should envy government ; but, who- 

* ever they are, they should have my vote on 



( 7 ) 

' their behalf, whom I saw fitted for it and called 
' to it/* 

At the time of these publications Penington 
was more than thirty years of age : they are not, 
therefore, to be considered as the mere effusions 
of an ingenuous youthful mind; but as the result 
of observation and judgment, operating on a 
mind amply endued with philanthropy and piety. 
Nor can his attachment, at a much later period, 
to the principles of Friends, be ascribed of course 
to the ardency of a youthful imagination, for he 
had then arrived at least at his fortieth year ; an 
age at which the manly character is, if ever, 
fully developed ; and he appears, besides, by his 
writings, to have been a man of unusual calmness 

* The following extract of a letter written many years 
after may further show how little of a politician, as the word 
is commonly used, was Penington. See Kendall's MS. Coll. 

Vol. 1. p. 334. i Now as to his relation of the affairs of 

the late times, I was observed by all sorts to be one of a 
retired spirit and conversation, not meddling with affairs, 
covenants, or engagements ; nor taking any advantage of 
preferment, gain, or honour, in those times, when thrust 
upon me ; but mourned with those that suffered in those 
times ; not expecting much happiness from outward 
changes ; nor satisfied with any of the changes that thep 
were. I would I could yet see the change which I have, 
all along, longed to see, which was not of the outward 
form of government, but from unrighteousness to right- 
eousness. This is the plain truth of my heart in these 
things, and I could wish from my heart that the Lord- 
God of heaven and earth had taught thee to fear and lova 
God and the king, as he hath done me, in truth and right- 
eousness, y 

A 4 



( 8 ) 

of mind. He had married/ in what year I do not 
find*, Mary, the widow of Colonel Springett ; 
and at the time of his adopting the profession of 
Friends lived on his estate at Chalfont, called St. 
Peter's, in Buckinghamshire. The ground of their 
union was a coincidence in religious sentiments. 
Each had long been dissatisfied with many of the 
forms in use, even in those times of supposed re- 
formation ; each was earnestly seeking after a re- 
ligion that could bring assurance with it; and each 
was in no small degree already acquainted with 
spiritual exercises, and devotions. One day, as 
they were walking together in a park, a man who 
had lately attached himself to the people called 
Quakers, rode by ; and remarking their gay ap- 
parel, reproved them aloud for their pride. 
Mary Penington replied with disdain, c You are 
c a public preacher indeed, thus to preach on the 
e high-way/ The stranger, who, having said 
what appeared so far sufficient for him, was pro- 
bably riding on, now turned back; for he said 
that he again felt a. love for Isaac Penington, as 
he saw grace in his very countenance. He there- 
fore drew' up close to the pales, and spoke to 
them of the light and grace of God, which had 
appeared to all men. Isaac Penington engaged 
him in discourse, and the occupier of the pre- 
mises invited him in ; but as he perceived 
Penington to be superior to him in argument, 
by means of his natural and acquired abilities, 

* Probably not later than 1654, aetat. 38. 



( 9 ) 

and as he knew himself to be but young in 
religious experience, he declined the debate ; 
but said that he would the next day bring with 
him a man, who should answer all the questions 
and objections of his learned disputant. The 
person thus intended to be produced was George 
Fox ; but the zealous stranger was disappointed 
of his assistance ; and our pious couple were vi- 
sited by two other friends, namely Thomas Curtis 
of Reading, and William Simpson from Lanca- 
shire. I do not find any particulars of their 
conversation so far as it related to Isaac. Mary 
has left an account of the effect of the visit on 
her mind, as tending to her fully giving up her 
heart to the doctrines and practices of Friends. 
It is also not to be doubted that Isaac received 
in this conference some inducements to make 
trial of their doctrines; but he was not hasty to 
adopt their manners; and indeed those of the 
persons who had declared to him these doctrines^ 
appeared very mean and contemptible. 

It is not easy to fix with precision the date 
of the convincement^of Isaac Penington. Alex- 
ander Parker, an eminent friend, in his testi- 
mony prefixed to Penington's works, says that 
he first saw him at a meeting at Reading in the 
year 1656 (probably attracted thither by ac- 
quaintance with Thomas Curtis); and that though 
Penington did not then bear the garb and. ap- 
pearance of a friend, his soul cleaved to him in 
the bowels of the love of truth. William Penn, 
in a similar testimony, but in his own peculiar 



(10 ) 

style, says, f About the year 1657 it pleased the 
e Lord to send him a Peter, to declare to him 
e that the time of the pouring forth of the Holy 
1 Spirit, and breaking forth of the heavenly 
e work of God, in the souls of men and women, 
e was come; and many Aquilas and Priscillas 
e came after, who instructed him in the way of 
e God more perfectly/ It seems, however, to 
have been at a meeting held at the house of 
John Crook, who had been in the commission 
of the peace, in Bedfordshire, and by means of 
the preaching of George Fox, that Isaac Pening- 
ton became fully satisfied. Of this meeting, 
which was held about the time called Whitsun- 
tide, 1658, and of the doctrine preached in it^ 
there is a large account in the Journal, or rather 
Annals, of George Fox. — f At this meeting/ says 
Alexander Parker before mentioned, c the mys- 
c tery of iniquity was so opened, and the mys- 
e tery of the gospel of peace so plainly mani- 
' fested, that he (Penington) was fully satisfied; 
f and from that time gave up himself to the 
e obedience of Truth — took up the cross — and 
1 suffered with us for the name and testimony 
c of Jesus/ These dates bespeak him to have 
been from forty to forty- two years of age when 
he joined the rising and persecuted society of 
Friends. The steps which led to this event, and 
the peaceful establishment of the mind of Isaac 
Penington in the adoption of this despised pro- 
fession, let his own words declare. 



( U ) 

c I was acquainted/ says he, c with a spring of 
i life from my childhood, which enlightened me 
€ in my tender years, and pointed my heart to- 
' wards the Lord, begetting true sense in me, 
f and faith, and hope, and love, and humility, 
c and meekness, &c. so that indeed I was a won- 
e der to some that knew me, because of the 
f savour and life of religion which dwelt in my 
f heart, and appeared in my conversation. But 
' I never durst trust the spring of my life, and 
c the springings up of life therefrom ; but in 
' reading the scriptures, gathered what know- 
' ledge I could therefrom, and set this over the 
? spring and springings of life in me ; and indeed 
' judged that I ought so to do. Notwithstand- 
c ing which, the Lord was very tender and mer- 
' ciful to me, helping me to pray, and helping 
c me to understand the scriptures, and opening 
c and warming my heart every day. And truly, 
c my soul was very near the Lord, and my heart 

* was made and preserved very low and humble 

* before him, and very sensible of his rich love 
c and mercy to me in the Lord Jesus Christ : as 
f I did daily from my heart cry grace, grace, 
f unto him, in every thing my soul received and 

< partook of from him/ 

( Indeed I did not look to have been so broken, 
ff shattered, and distressed, as I afterwards was, 

< and could by no means understand the mean- 

* ing thereof, my heart truly and earnestly de- 

* siring after the Lord, and not having the sense 
r - of any guilt upon me,' — ( At that time, when 



( 12 ) 

f I was broken and dashed to pieces in my re- 
f ligion, I was in a congregational way ; but 
' soon after parted with them, yet in great love, 
■' relating to them how the hand of the Lord 
c was upon me, and how I was smitten in the 
' inward part of my religion, and could not now 
c hold up an outward form of that which I in- 

* wardly wanted : having lost my God; my 
e Christ, my faith, my knowledge, my life, my 
f all. And so we parted very lovingly, I wish- 

* ing them well, even the presence of that God 
c whom I wanted, promising to return to them 
c again, if ever I met with that which my soul 
' wanted, and had clearness in the Lord so to 

' do/ 

f After I was parted from them, I never joined 
' to any way or people; but lay mourning day 
s and night, pleading with the Lord, why he had 
€ forsaken me, and why I should be made so 
c miserable through my love to him, and sin- 

* cere desires after him. For truly, I can say, 
e I had not been capable of so much misery as 
e my soul lay in for many years, had not my 
! love been so deep and true towards the Lord 
' my God, and my desires so great after the 
' sensible enjoyment of his Spirit, according to 
( the promise and way of the gospel. Yet this 
' I can also say in uprightness of heart, It was 
' not gifts I desired, to appear and shine before 
e men in; but grace and holiness, and the Spirit 
f of the Lord dwelling in me, to act my heart by 
t his grace, and to preserve me in holiness/ 



( 13 ) 

' Now indeed the Lord at length had compas- 
9 sion on me, and visited me ; though in a time 
9 and way wherein I expected him not ; nor 
9 was I willing (as to the natural part) to have 
9 that the way, which God showed me to be the 
' way ; but the Lord opened mine eye, and that 
' which I know to be of him in me closed with 
9 it, and owned it; and the pure seed was raised 
' by his power, and my heart taught to know and 
9 own the seed, and to bow and worship before the 
* Lord in the pure power, which was then in my 
' heart. So that of a truth I sensibly knew and 
9 felt my Saviour, and was taught by him to take 
* up the cross, and to deny that understanding, 
9 knowledge, and wisdom, which had so long 
' stood in my way :-and then I learned that lesson 
' (being really taught it of the Lord), what it is 
9 indeed to become a fool for Christ's sake. J 
9 cannot say but I had learned somewhat of it 
' formerly; but I never knew how to keep to 
' what I had learned till that day.'* 

In this extract there is not any express decla- 
ration that the way which was at length cast up 
before the view of Isaac Penington, and in which 
he was enabled steadily to proceed through life, 
was the way pursued by Friends. The following 
is more explicit on that head. It is entitled c A 
' true and faithful relation, in brief, concerning 
e myself, in reference to my spiritual travails. 
' and the Lord's dealings with me. I say true 
s and faithful, because it is of. the Truth, and not 

* Penington's Works, 2d Edit, Vol, II, p. 51 I, 512- 



f 14 ) 

' given forth in my own will, but in the Lord's 
' will and requirings of me at this time, for his 
£ service/ There Willi doubtless, be found in it 
some of the same kind of matter as forms a part 
of the extract already cited. To the spiritual 
traveller, however, this similarity will not be in- 
sipid, and it is possible that even critical readers 
may allow that the following piece is not un- 
aptly selected, to fill up the more general out- 
line of the preceding one. 

f I have been/ says our amiable author, ' x 
c man of sorrow and affliction from my child- 
e hood, feeling the want of the Lord, and mourn - 
e irig after him ; separated by him from the love, 
' nature, and spirit of this world; and turned in 
e spirit towards him, almost ever since I could 
c remember/ 

The Christian reader, probably, will not re- 
volt at this exordium, or call it a gloomy por- 
trait. He will call to mind the prophetic decla- 
ration concerning the Redeemer, . ec He is a 
" man of sorrows and acquainted with grief;" 
and will by no means forget his Master's own 
consolatory sentence, i( Blessed are they that 
£( mourn; for they shall be comforted." 

c In the sense of my lost estate/ thus Pening- 
ton proceeds, c I sought after the Lord ; I read 
c the scriptures ; I watched over mine own heart; 
€ I cried unto the Lord for what I felt the want 
c of ; I blessed his name in what he mercifully 
e did for me, and bestowed on me. Whatever 
t I read in the scriptures, as the way of God to 



( 15 ) 

* my understanding, I gave myself to the faith- 
' fill practice of: being contented to meet with 
1 all the reproach, opposition, and several kinds 
' of sufferings, which it pleased the Lord to mea- 
' sure out to me therein. And I cannot but say 
c that the Lord was good unto me, did visit me, did 

* teach me, did help me, did testify his accept- 
' ance of me many times, to the refreshing and 

* joy of my heart before him/ 

' But my soul was not satisfied with what I 
c met with, nor indeed could be, there being 
' further quickenings and pressings in my spirit, 

* after a more full, certain, and satisfactory know- 
c ledge; even after the sense, sight, and enjov- 
e ment of God, as was testified in the scriptures 
c to have been felt and enjoyed in the former 
e times : for I saw plainly that there was a stop 
' of the streams, and a great falling short of the 
f power, life, and glory, which they partook of. 
' We had not so the Spirit, nor were so in the 
( faith, nor did so walk and live in God, as they 
' did. They were come to Mount Sion, and the 
s " heavenly Jerusalem, &c. which we had hardly 
( so much as the literal knowledge or apprehen- 
c sion what they were. So that I saw the whole 
e course of religion among us was, for the most 
' part, but a talk, to what they felt, enjoyed.. 
f possessed, and lived in/ 

e This sense made me sick at heart indeed, 
' and set me upon deep crying to God, close 
e searching the scriptures, and waiting on Godj 

* that I might receive the pure sense and under- 



( 16 ) 

' standing of them, from and in the light, and bv 
' the help of his Spirit. And what the Lord did 

* bestow on me in that state, with thankfulness 

* I remember before him at this very day : for 
f he was then my God, and a pitier and watcher 
s over me; though he had not then pleased to 
4 direct me how to stay my mind upon him. 

* And then I was led (indeed I was led, I did not 
f run of myself) into a way of separation from 
e the worship of the world, into a gathered so- 
e ciety : for this both the scripture, and the Spirit 
r of God in me gave testimony unto ; and what 
< we then met with, and what leadings and help 

* we then felt, there is a remembrance and testi- 

* mony in my heart to this day. But there 

* was somewhat wanting, and we mistook our 

* way, for whereas we should have pressed for- 

* ward into the spirit and power, we ran too 
6 much outward into the letter and form : and 
e though the Lord in many things helped us, 
e yet therein he was against us, and brought 
' darkness, confusion, and scattering upon us. 
' I was sorely broken and darkened, and in this 
' darkened state sometimes lay still for a long 
r season, secretly mourning, and crying out t& 
' the Lord, night and day. Sometimes I ran about, 
e hearkening after what might appear or break 
' forth in others ; but never met with any thing 
e whereto there was the least answer in my heart, 

* save in one people, who had a touch of Truth; 
f but I never expressed so much to any of them, 
( nor indeed felt thorn at all able to reach my 



( 17 ) 

€ condition. At last, after all my distresses, 
' wanderings, and sore travails, I met with some 
c writings of this people called Quakers, which 
c I cast a slight eye upon and disdained, as fal- 
( ling very short of that wisdom, light, life, and 
c power which I had been longing for, and 

* searching after, I had likewise, some pretty 
' distance of time after this, opportunity of 
c meeting with some of them; and divers of 
' them were by the Lord moved (I know it to 
e be so since) to come to me. As I remember, 
c at the very first, they reached to the life of God 
c in me; which life answered their voice, and 
c caused a great love in me to spring to them; 
' but still in my reasonings with them, and dis- 
' putes alone (in my mind) concerning them, 
c I was very far off from owning them as so 
s knowing the Lord, or so appearing in his life 
s and power, as my condition needed, and as my 
( soul waited for. Yea, the more I conversed 
c with them, the more I seemed in my under^ 
c standing and reason to get over them, and to 
f trample them under my feet, as a poor, weak, 

* silly, contemptible generation, who had some 

* smatterings of Truth in them, and some honest 
' desires towards God ; but very far off from the 
' clear and full understanding of his way and 
' will. And this was the effect almost of every 

* discourse with them : they still reached my 

* heart, and I felt them in the secrets of my 
c soul ; which caused the love in me always to 
c continue, yea, sometimes to increase towards 

B 



( 18 ) 

( them ; but daily my understanding got more 
: and more o\ T er them, and therein I daily more 
' and more despised them. After a long time 
' I was invited to hear one of them (as I had 
' been often, they in tender love pitying me, 
4 and feeling my want of that which they pos- 
f sessed) ; and there was an answer in my heart, 
4 and I went with fear and trembling, with de- 
c sires to the Most High who was over all and 

* knew all, that I might not receive any thing 

* for truth which was not of him, nor withstand 
4 any thing which was of him ; but might bow 
4 before the appearance of the Lord my God, 
£ and none other. And indeed, when I came, 
' I felt the presence and power of the Most High 
s among them, anil words of truth from the 
! Spirit of truth reaching to my heart and con- 

* science, opening my state as in the presence 
4 of the Lord. Yea, I did not only feel words 

* and demonstrations from without; but I felt 
9 the dead quickened, the Seed raised ; inso- 

* much that my heart (in the certainty of light. 
' and clearness of true sense) said, This is he, 
s this is he, there is no other : this is he whom I 
1 have waited for and sought after from my child- 
' hood; who was always near me, mid had often 

* begotten life in my heart ; hut I knew him not 
r distinctly, nor how to receive him or dwell with 

* him. And then, in this sense (in the melting" 
e and breakings of my spirit) was I given up to 
€ the Lord, to become his, both in waiting for 

* the further reveabng of his Seed in me, and 



( 19 ) 

' to serve him in the life and power of his 
9 Seed/ 

' Now what I met with after this, in my tra- 
c vails,, in my waitings, in my spiritual exer- 
9 rises, is not to be uttered ; only in general 
9 I may say this, I met with the very strength 
9 of hell. The cruel oppressor roared up^n 

* me, and made me feel the bitterness of his 
** captivity, while he had any power: yea, the 
' Lord was far from my help, and from the voice 
9 of my roaring. I also met with deep subtil- 
9 ties and devices to entangle me in that wis- 
s dom, which seemeth able to make wise in the 
' things of God ; but indeed is foolishness, and 
9 a snare to the soul, bringing it back into cap- 
' tivity, where the enemy's gins prevail. And 
9 what I met with outwardly from my own dear 
9 father, from my kindred, from my servants, 
9 from the people and powers of the world, for 
e no other cause but fearing my God, worship- 
' ping him as he hath required of me, and bow- 
' ing to his Seed, which is his Son, who is to be 
9 worshipped by men and angels for evermore, 
9 the Lord my God knoweth, before whom my 
e heart and ways are ; who preserved me in love 

* to them, in the midst of all I suffered from 
'•them, and doth still so preserve me; blessed 

* be his pure and holy name. But some may 
9 desire to know what I have at last met with. 
c I answer, / have met with the Seed. Under- 
' stand that word, and thou wilt be satisfied, and 
9 inquire no. further. I have met with my God; 

B 9 



( 20 ) 

' I have met with my Saviour ; and he hath not 
( been present with me without his salvation ; 
' but I have felt the healings drop upon my 
c soul from under his wings. I have met with 

* the true knowledge, the knowledge of life., 
' the living knowledge, the knowledge which is 
c life, and this hath had the true virtue in it, 
c which my soul hath rejoiced in, in the presence 
c of the Lord. I have met with the Seed's 

* Father, and in the Seed I have felt him my 
f Father. There I have read his nature, his love,, 
f his compassions, his tenderness, which have 
e melted, overcome, and changed my heart be- 
c fore him. I have met with the Seed's faith,, 
e which hath done and doth that, which the faith 
( of man can never do. I have met with the 
e true birth, with the birth which is heir of the 
s kingdom, and inherits the kingdom. I have 
s met with the true spirit of prayer and suppli- 
c cation, wherein the Lord is prevailed with, and 
€ which draws from him whatever the condition 

* needs: the soul always looking up to him in 

* the will, and in the time and way, which is ac- 
i cep table with him. What shall I say ? I have 
' met with the true peace, the true righteous- 
s ness, the true holiness, the true rest of the 
r soul, the everlasting habitation, which the re- 
e deemed dwell in : and I know all these to be 
' true, in him that is true; and am capable of 
f no doubt, dispute, or reasoning in my mind 

* about them ; it abiding there where it hath re- 
e ceived the full assurance and satisfaction. And 



( 21 ). 

also I know very well and distinctly in spirit 
where the doubts and disputes are, and where 
the certainty and full assurance is ; and in the 
tender mercy of the Lord am preserved out of 
the one, and in the other.' 
c Now, the Lord knows, these things I do not 
utter in a boasting way: but would rather be 
speaking of my nothingness, my emptiness, 
my weakness, my manifold infirmities, which 
I feel more than ever. The Lord hath broken 
the man's part in me, and I am a worm and 
no man before him. «p I have no strength to do 
any good or service for him ; nay, I cannot 
: watch over or preserve myself. I feel daily 
' that I keep not alive my own soul ; but am 
: weaker before men, yea weaker in my spirit, as 
r in myself, than ever I have been. But I cannot 
r but utter to the praise of my God, and I feel 
f his arm stretched out for me ; and my weak- 
( ness, which I feel in myself, is not my loss, 
( but advantage before him. And these things 

* I write, as having no end at all therein of my 
€ own, but felt it this morning required of me ; 
' and so in submission and subjection to my God 

* have I given up to do it, leaving the success 
( and service of it with him/ 

'Aylesbury, 15th .3d Mo. 1667.'* 

Though the two preceding papers will serve 
to show many of the toilsome steps, which were 

* In Ellwood's Test, prefixed to Penington's Woijks* 
Vol. I. p» xxxv, 

i$3 



( 22 ) 

trodden by Isaac Penington in pursuit of truth; 
yet the following will probably be an acceptable, 
and not an unsuitable addition. It is both de- 
scriptive and exhortatory ; it is, in its ten our, 
consistent with the others, yet not tautologous. 
One occasion of his sorrows, it more fully de- 
scribes: the tendency of one tenet on a depressed 
and ingenuous mind, it more particularly dis- 
plays. 

' My heart from my childhood,' says he, e was 
r pointed towards the Lord, whom I feared, and 
f longed after, from my tender years; wherein 
c I felt, that I could not be satisfied with (nor 
c indeed seek after) the things of this perishing 
e world, which naturally pass away ; but I de- 
c sired true sense of, and unity with, that which 
c abideth for ever. There was somewhat indeed 
c then still within me (even the Seed of eter- 
' nity) which leavened and balanced my spirit 
' almost continually ; but I knew it not distinct- 
- ly, so as to turn to it, and give up to it, en-* 
f tirely and understandingly/ 

c In this temper of mind I earnestly sought 
e after the Lord, applying myself to hear ser- 
c mons, and read the best books I could meet 

* with, but especially the scriptures, which were 
f very sweet and savoury to me. Yea, I very 
e earnestly desired and pressed after the know- 
c ledge of the scriptures, but was much afraid 
f of receiving men's interpretations of them, or 

* of fastening any interpretation upon them my- 
i self; but waited much, and prayed much, that, 



( 23 ) 

* from the Spirit of the Lord, I might receive 
' the true understanding of them, and that he 
4 would chiefly endue me with that knowledge, 
6 which I might feel sanctifying and saving.' 

f And indeed I did sensibly receive of his love, 

* of his mercy, and of his grace, which I felt 
' still freely to move towards me; and at seasons 
' when I was most filled with the sense of my 
4 own unworthiness, and had least expectations 

* of the manifestation of them. But I was ex- 

* ceedingly entangled about Election and Repro- 
r bation (having drunk in that doctrine, accord- 
6 ing as it was then held forth by the strictest of 
c those that were termed Puritans ; and as then 
4 seemed to be very manifest and positive, from 
f Rom ix. &c), fearing lest, notwithstanding all 
' my desires and seekings after the Lord, he might 
' in his decree have passed me by; and I felt 
' it would be bitter to me to bear his wrath, 

* and be separated from his love for evermore : 
9 yet, if he had so decreed, it would be, and I 

* should (notwithstanding these fair beginnings 
4 and hopes) fall away, and perish at the last.' 

c In this great trouble and grief (which was 

* much added to by not finding the Spirit of 
' God so In me and with me, as I had read and 
r believed the former Christians had it), and in 
4 mourning over and grappling with secret cor- 
< ruptions and temptations, I spent many years, 
( and fell into great weakness of body; and, 
s often casting myself upon my bed, did wrino- 
f my hands and weep bitterly; begging ear-. 

b 4 



( 24 ) 

* nestly of the Lord daily,, that I might be pitied 
e by him, and helped against my enemies, and 
f be made conformable to the image of his Son, 
r by his own renewing power/ 

c And indeed at last (when my nature was al- 
' most spent, and the pit of despair was even 
c closing its mouth upon me), mercy sprang, 
e and deliverance came, and the Lord my God 
c owned me, and sealed his love unto me, and light 
e sprang within me : which made not only the 

* scriptures, but the very outward creatures glo- 
c rious in my eye; so that every thing was sweet 

* and pleasant, and lightsome round about me. 
6 But I soon felt that this estate was too high 
c and glorious for me, and I was not able to 
e abide in it, it so overcame my natural spirits. 
( Wherefore, blessing the name of the Lord for 
f his great goodness to me, I prayed unto him 
< to take that from me which I was not able to 
c bear; and to give me such a proportion of his 
' light and presence, as was suitable to my pre- 
' sent state, and might fit me for his 'service. 
e Whereupon this was presently removed from 
' me ; yet a savour remained with me, wherein 
' I had sweetness, and comfort, and refreshment 
' for a long season/ 

e But my mind did not then know how to turn 
£ to, and dwell with that which gave me the 
' savour; nor rightly to read what God did daily 
f write in my heart ; which sufficiently mani- 
( fested itself to be of him, by its living virtue, 
e and pure operation upon me/ 



( 25 ; 

I But I looked upon the scriptures to be nw 
rule, and so would weigh the inward appear- 
ances of God to me, by what w r as outwardly 
written-; and durst not receive any thing from 
God immediately, as it sprang from the foun 
tain, but only in that mediate way. Herein 
did I limit the Holy One of Israel, and exceed- 
ingly hurt my own soul, as I afterwards felt, 
and came to understand.' 
f Yet the Lord was tender to me, and conde- 
scended exceedingly, opening scriptures to me 
freshly every day,, teaching and instructing, 
warming and comforting my heart thereby, 
And truly he did help me to pray, and to be- 
lieve, and to love him and his appearances in 
any; yea, to love all the sons of men, and all 
his creatures, with a true love. But that in 
me which knew not the appearances of the Lord 
in my spirit, but would limit him to words of 
scriptures formerly written, — that proceeded 
yet further, and would be raising a fabrick of 
knowledge' out of the scriptures, and gathering 
a perfect rule (as I thought) concerning my 
heart, my words, my ways, my worship ; and 
according to what I thus drank in (after this 
manner from the scriptures), I practised; and 
with much seriousness of spirit, and prayer to 
God, fell a helping to build up an Inde- 
pendent congregation, wherein the savour of 
life and the presence of God was fresh with 
me: as I believe there are yet some alive of 
that congregation can testify.' 



( 26 ) 

e This was my state,, when I was smitten, 
broken, and distressed by the Lord, confounded 
in my worship, confounded in my knowledge,, 
stripped of all in one day (which it is hard to 
Utter), and was matter of amazement to all 
that beheld me. I lay open and naked to all 
that would inquire of me, and strive to search 
out what might be the cause the Lord should 
deal so with me. They would at first be jea- 
lous that I had sinned and provoked him so to 
do ; but when they had scanned things tho- 
roughly, and I had opened my heart nakedly 
to them, I do not remember any one that ever 
retained that sense Concerning me. My soul 
remembereth the wormwood and gall, the ex- 
ceeding bitterness of that state, and is still 
humbled in me in the remembrance of it before 
the Lord. Oh! how did I wish, with Job, that 
I might come before him, and bowingly plead 
with him ; for indeed I had no sense of any guilt 
upon me, but was sick of love towards him, and 
as one violently rent from the bosom of his 
beloved ! Oh, how gladly would I have met 
with death ! For I was wearv all the dav lono\ 
and afraid of the night ; and weary also of the 
night-season, and afraid of the ensuing day.' 

c I remember my grievous and bitter mourn- 
ings to the Lord. How often did I say, Lord 
why hast thou forsaken me? Why hast thou 
broken me to pieces ? 1 had no delight hut thee, 
no desire after any hut thee. My heart was bent 
wholly to serve thee, and thou hast even fitted mt 



( 27 ) 

( as appeared to my sense ) by many deep exercises 
and experiences for thy service. Why dost thou 
make me thus miserable? Sometimes I would 
cast mine eye upon a scripture, and my heart 
would even melt within me. At other times I 
would desire to pray to my God as I had for- 
merly done; but I found I knew him not, and 
I could not tell how to pray, or in any wise to 
come near him, as I had formerly done. In this 
condition I wandered up and down from moun- 
tain to hill, from one sort to another, with a cry 
in my spirit, Can ye tell news of my beloved? 
Where dolh he dwell? Where doth he appear? 
But their voices were still strange to me; and 
I should retire sad and oppressed, and bowed 
down in spirit, from them/ 
' Now surely, all serious, sober, sensible people 
will be ready to inquire how I came satisfying- 
ly to know the Lord at length ; or whether I 
do yet certainly know him, and am yet truly 
satisfied/ 

c Yes indeed, I am satisfied at my very heart* 
Truly my heart is united to him whom I longed 
after, in an everlasting covenant of pure life 
and peace/ 

c Well then, how came this about? will some 
say. Why, thus. The Lord opened, my spirit. 
The Lord gave me the certain and sensible 
feeling of the pure Seed, which had been with 
me from the beginning. The Lord caused his 
holy power to fall upon me, and gave me such 
an inward demonstration and feeling of the Seed 



( 28 ) 

% of life, that I cried out in my spirit, This is he, 
e this is he, there is not another, there never was ano- 
< ther. He was always near me, though I knew him 
{ not (not so sensibly, not so distinctly, as now he 

* was revealed in me, and to me by the Father). 
c O that I might now he joined to him, and he alone 
\ might live in me ! And so, in the willingness 
' which God had wrought in me (in this day of his 
' power to my soul ) 3 I gave up to be instructed, 
' exercised, and led by him, in the waiting for 
' and feeling of his holy Seed, that all mignt be 
' wrought out of me which could not live with 
' the Seed, but would be hindering the dwel- 

• ling and reigning of the Seed in me, while it 
e remained and had power. And so I have gone 
c through a sore travail, and fight of afflictions 
c and temptations of many kinds; wherein the 
6 Lord hath been merciful to me, in helping me, 
c and preserving the spark of life in rne, in the 
*' midst of many things which had befallen me, 
c whose nature tended to quench and extinguish 
' it.' 

c Now thus having met with the true way, and 
' walked with the Lord therein, wherein daily 
( certainty, yea, and full assurance of faith and 
c of understanding is at length obtained, I cannot 
( be silent ( true love and pure life stirring in 
' me and moving me), but am necessitated to 
' testify of it to others ■ and this is it, — To retire 
c inwardl v, and wait to feel somewhat of the 
c Lord, somewhat of his holy Spirit and power, 
c discovering, and drawing from that which is 



( 29 ) 

I contrary to him, and into his holy nature and 
f heavenly image. And then, as the mind is 
r joined to this, somewhat is received, some true 
( life, some true light, some true discerning ; 

* which the creature not exceeding (but abiding 
f in the measure of) is safe. But it is easy err- 
? ing from this, but hard abiding with it, and 
r not going before its leadings. But he that 

* feels life, and begins in life, doth he not begin 
c safely ? And he that waits and fears, and goes 
\ on no further than his captain goes before him, 
' doth he not proceed safely ? Yea, very safely, 

* even till he cometh to be so settled and esta- 
' blished in the virtue, demonstration, and power 
c of Truth, as nothing can prevail to shake him.* 

' Now, blessed be the Lord, there are many at 
' this day who can truly and faithfully witness, 
' that they have been brought by the Lord to 
' this state. And thus have we learned of the 

* Lord; to wit, not by the high, striving, aspiring 
f mind; but by lying- low, and being contented 

* with a little. If but a crumb of bread (yet if 
' bread), if but a drop of water (yet if water), 
' we have been contented with it, and also thank- 
'■ ful to the Lord for it : nor by thoughtfulness, 
' and wise searching and deep considering with 
( our own wisdom and reason have we obtained 
c it ; but in the still, meek 3 and humble wait- 
f ins:, have we found that brought into the 
f death, which is not to know the mysteries of 
f God's kingdom ; and that which is to live, 
f made alive, and increase in life,* 



( 30 ) 

' Therefore he that would truly know the 
f Lord, let him take heed of his own reason and 
c understanding. I tried this way very far,, for 

* I considered most seriously and uprightly. I 
** prayed, I read the scriptures, I earnestly de- 
s sired to understand and find out whether that 
< which this people, called Quakers, testified of, 
c was the only way and truth of God (as they 
e seemed to me but to pretend); but for all this, 
( prejudices multiplied upon me, and strong rea- 
' sonings against them, which appeared to me 
' as unanswerable. But when the Lord revealed 
e his Seed in me, and touched my heart there*- 
s with, which administered true life and virtue 
6 to me, I presently felt them there the children 
' of the Most High, and so grown up in his life, 
g power, and holy dominion (as the inward eye., 
e being opened by the Lord, sees), as drew forth 

* from me great reverence of heart, and praises 
1 to the Lord, who had so appeared among men 

* in these latter days/ 

' And as God draweth, in any respect, oh! 
f give up in faithfulness to him. Despise the 
c shame, take up the cross : for indeed it is a 
** way which is very cross to man, and which his 
c wisdom will exceedingly be ashamed of; but 
f that must be denied and turned from, and the 
f secret, sensible drawings of God's Spirit waited 
' for and given up to. Mind, people, He that 
c will come into the new covenant, must come 

* into the obedience of it. The light of life, 
€ which God hath hid in the heart, is the cove- 



( 31 ) 

€ nant ; and from this covenant God doth not 

* give knowledge,, to satisfy the vast, aspiring, 
c comprehending wisdom of man ; but living 
c knowledge, to feed that which is quickened by 
s him ; which knowledge is given in the obedi- 
f ence, and is very sweet and precious to the 
( state of him that knows how to feed upon it. 
r Yea, truly, this is of a very excellent, pure, 
s precious nature ; and a little of it weighs down 
e that great, vast knowledge in the comprehend- 
' ing part, which the man's spirit and nature so 
' much prizeth, and, presseth after/ 

' And truly, friends, I witness at this day a 
' great difference between the sweetness of com- 
' prehending the knowledge of things, as ex- 
s pressed in the scriptures ( this I fed much on 
' formerly); and tasting the hidden life, the hid- 
c den manna in the heart (which is my food 
' now, blessed for ever be the Lord my God 

* and Saviour). Oh ! that others had a true, 

* certain and sensible taste of the life, virtue, 
' and goodness of the Lord, as it is revealed 
' there ! Surely it could not but kindle the true 
c hunger; and inflame the true thirst; which 
c can never be satisfied but by the true bread, 
c and by water from the living fountain. This 
( the Lord (in the tenderness of his love, and in 
' the riches of his grace and mercy ) hath brought 

* us to ; and this we earnestly and uprightly de- 

* sire and endeavour, that others may be brought 
c to also; that they may rightly (in the true 
e silence of the flesh, and in the pure stillness of 



( 32 ) 

> spirit) wait for, and in the Lord's due time 
f receive, that which answers the desire of the 

* awakened mind and soul, and satisfies it with 
c the true, precious substance for evermore. 

* Amen.'* 

More to the import of the three preceding 
pieces may be seen in the preface to Isaac 
Fenin gton's tract entitled c Babylon the Great 
f described/ published 1659, and in another tract 
the following year respecting the New England 
persecution, both of which are reprinted in his 
works. It may not be advisable to insert them 
here at length ; yet an extract from the latter 
will sum up the evidence already produced, 
and show him in an amiable view. 

c At first acquaintance with this rejected peo- 
' pie, that which was eternal of God in me open- 
{ ed, and I did immediately in my spirit own 
' them as children of my Father, truly begotten 
s of his life by his own Spirit. But the wise, 
4 " reasoning part presently rose up, contending 

* against their uncouth way of appearance ; and 
' in that I did disown them, and continued a 
< stranger to them, and a reasoner against them, 
' for. above twelve months; and by weighing 
c and considering things in that part, was still 
f further and further off from discerning their 
f leadings by the life and Spirit of God into 
r those things. But at length it pleased the 
r Lord to draw out his sword against that part 

* Penington's Works, Vol. II. p. 49. 



( 33 ) 

r in m®, turning the wisdom and strength thereof 
f backward ; and to open that eye in me again, 
' wherewith he had given me to see the things of 
' his kingdom in some measure from a child. 
k And then I saw and felt them grown in that 
r life and Spirit, which I, through the treachery 
' of the fleshly- wise part, had been estranged to, 
e and had adulterated from. And now, what bit- 
' ter days of mourning and lamentation ( even for 
< some years since) I have had over this, the 
' Lord alone fully knows. Oh ! I have known 
c it to be a bitter thing to follow this wisdom, 
c in understanding of scriptures, in remember- 
c ing of scriptures, in remembering of experi- 
c ences, and in many more inward ways of work- 
' ings, that many cannot bear to hear/ 

c The Lord hath judged me for that, and I 
f have borne the burden and condemnation of 
c that, which many at this day wear as their 
' crown. And now, what am I at length? A 
f poor worm ! Whom can I warn effectually ? 
c Whom can I help ? Whpm can I stop from run- 
c ning into the pit ? But though I am nothing^ 
e I must speak, for the Lord draweth and moveth 
c me ; and how unserviceable soever my pity 
( be, yet my bowels cannot but roll, both to- 
c wards those that are in misery, and those that 
' are running into misery.'* 

And here we may pause ; and, having, by the 
medium of his own declaration, surveyed the 

* Vol. 1. p. cclvi. 
c 



( 34 ) 

state of Isaac Penington's mind, we scarcely 
need hesitate to acknowledge that he had at- 
tained in no small degree to the possession of 
the grand qualifications of a Christian. " Now 
cc abideth Faith, Hope,, Love, these three ; but 
ec the greatest of these is Love."* Even in 
his political character, in which men otherwise 
amiable, are too apt to give way to animosity and 
rancour; even in this, and at a time when he 
had not so deeply penetrated the mysteries of 
the Christian religion, we have seen him invested 
with its spirit of forbearance and good-will. 

* I have sometimes wondered why the same word (a<ya<7r») 
which in the apostle John's writings is by our translators 
rendered love, should in Paul's be translated charity. It 
doubtless conveys to some readers the idea of almsgiving. 
Let any one read the 13th chap, of 1st to Corinthians, sub- 
stituting the word love for charity, and he will probably see 
the superior aptness of the term ; and be almost ready to 
think that Love is not only the perfection of the Law^ but 
of the Gospel also. 



C II A P. II. 

Account of Mart/ Penington — her desire to he able 
to perform true prayer — her written, and ex- 
temporaneous prayer — marries Col. Springett — ■ 
her husband* s death — refuses to have her child 
sprinkled — seeks solitude, for prayer — yet at- 
tends diversions — a dream — her habit of trust 
— cannot pray — another remarkable dream — 
her marriage to I. Penington, and its motives — 
some previous knowledge of Friends — her state 
of mind zvhen Curtis and Simpson visited the 
family — her conflicts — her joy at the first meet- 
ing held in I. Penington's house — further ac- 
count of her spiritual state. 



B 



BEFORE we proceed to investigate the further 
operation of religion on the conduct of Isaac 
Penington^ by collecting the few and scattered 
accounts of the scenes in which he was engaged^ 
scenes., for the greater part, of suffering, it may 
be desirable to trace a few of the steps by which 
his faithful companion arrived at her qualificat- 
ions to be his help-meet. 

Mary Penington also had been religiously in- 
clined from her childhood, and had been brought 

c 2 



( 36 ) 

up in a family in which the forms., at leasts of 
religion were observed with "great strictness. 
While yet a child she was one day much struck 
with hearing a sermon read, on the text, ce Pray 
" continually." The writer, among other bene- 
fits of prayer, had observed that it was an ex- 
ercise in which the saints were distinguished from 
the world; for, though the world could in many 
things hypocritically imitate them, yet in prayer 
it could not. This forcibly wrought on her mind, 
for she knew that the printed prayers which she 
used, were such as the world also could use; and 
she therefore, with sorrow, concluded herself to 
be yet unacquainted with true prayer. When the 
reader had finished, and she was left alone in the 
room, she threw herself on the bed, crying out 
aloud, Lord, what is prayer? At this time, she 
had not long learned to write, and could scarcely 
join her letters; but, having heard that some 
persons wrote prayers for their own use, she 
penned one to serve her as a morning supplica- 
tion. The subject of it was, that c as the Lord 
s had commanded the Israelites to offer up a 
c morning sacrifice, so she offered the sacrifice 
c of prayer, and desired preservation for the 
e day/ She rested a while in this practice, and 
wrote two other prayers; but doubt crept in 
here also ; and she began to think true prayer was 
extemporaneous. Extemporaneous prayer, there- 
fore, she attempted, but found that she could 
not always pray. Sometimes she kneeled long, but 
could not utter a word. At length one day, she 



( 37 ) 

heard of the sentence* of Prynne, Bastwick, and 
Burton, three eminent sufferers in the persecu- 
tion under Archbishop Laud, in the reign of 
Charles I. The sad relation of the lot of these 
men sunk deep into her mind, and cries were 
raised in her for them and all the innocent 
people in the nation. She went into a private 
room, and shutting the door, poured out her 
soul to the Lord (they are her own words) in a 
vehement manner for a considerable time, being 
wonderfully melted. In this, she felt ease., 

* This seems to have been the second sentence on thos$ 
persecuted men, in the year 1637. Prynne, for writing a 
book entitled Histriomastix against Plays, Masques, Danc- 
ing, &e. was condemned by the Court of Star-Chamber to be 
degraded from his profession of the law, ta be pilloried at 
Westminster and in Cheapside, at each place to lose an ear, 
to be fined ^5000, and to suffer perpetual imprisonment. 
Bastwick, a physician, for writing a book called Elenchus 
religionis papistica, with an appendix called Flagellum 
pontificis et episcoporum Latialium, was degraded, excom- 
municated, fined d£l000, and imprisoned till he should re- 
cant. Burton, a parish priest in London, having published 
two sermons against the late innovations, was committed a 
close prisoner to the Gatehouse. In 1G37, all three were 
again cited to the Star-Chamber for writing as was alleged, 
in prison, seditious, schismatical, and libellous books. They 
were then condemned to have their ears cut off, each fined 
£ 5000, and each ordered to perpetual imprisonment. 
Prynne had the additional sentence of stigmatizing on both 
cheeks, and the court took care he should again suffer the 
pain of amputation, by ordering the remainder of his stumps 
to be cut off. Abp. Laud was present at passing the sen- 
tence. Neal, Hist. Purit. Vol. 2. 

c 3 



( 38 ) 

peace, and acceptance, knowing assuredly that 
this was true prayer. 

Soon after this she entirely refused to join in 
the common prayer read in the family, or to 
kneel in the place of public worship; but went 
on foot two or three miles, regardless of wea- 
ther, to hear a puritan minister, who prayed 
extempore. About this time also she avoided 
vain company, declined the use of cards and si- 
milar amusements^ was strict in observance of 
wiiat w T as termed the Sabbath, and would not 
even eat on that day such things as took up 
much time to prepare. 

As she advanced in life she rejected several 
offers of marriage, on account of the want of re- 
ligion which she perceived in her suitors; and 
at length married a young man of respectable 
family, named Springett ; intent, like herself, to 
avoid superstition in religion, and one whom 
long acquaintance had proved wotmy of her ac- 
ceptance. She did not live long with her first 
husband, who, being a colonel of foot in the 
parliament-army, died of a calenture at his quar- 
ters near Arundel. Mary Springett was with 
child, at the time of her husband's death, of her 
daughter Gulielma Maria, afterwards the wife of 
William Penn, and on her birth the usual cere- 
mony of w T hat passes for baptism, appeared so 
objectionable, that she refused to suffer tjie 
infant to be sprinkled : which brought some 
reproach on her, and made her as a by-word 
among people of her own rank, Her relations 



( 39 ) 

also and acquaintance sent such as were ac- 
counted able ministers, and such as she had for- 
merly delighted to hear, to persuade her to 
comply ; but they sent in vain. 

Thus she stood her ground against that which 
appeared formal ; but not being herself fully 
settled in religious opinion, she swerved from 
simplicity, roved from one notion to another, 
and finding no assurance in any, at length gave 
over her religious exercises. ' Indeed/ she says 
of herself, ' I left them not in a loose mind, as 
c some judged ; for had I found that I did per- 
c form what the Lord required of me — I should 
c gladly have continued in them, being zealously 
'■ affected this way, in fasting often, in private 
.* prayer very frequent, rarely less than three 
c times a day, many times oftener, a daily hearer 
c of sermons upon all occasions, both lectures, 
' fasts, and thanksgivings. Most of the day was 
c spent in reading the scriptures, or in praying, 
' hearing, and such like, — and so great was my 
e delight in these things, that while I believed it 
£ my duty, I have many times in the day sought 
e solitary places to pray in, as gardens, fields, 
( and out-houses, when I could not be private in 
' the house, — for so vehement was my spirit, 
c that I could not forbear being loud and ear- 
' nest in pouring out my soul/ 

Thus, after her long research, and zeal in 
whatsoever the professors of the day recom- 
mended, she did not find in herself that real 
change of heart which she aspired after, nor ac- 
c 4 



( 40 ) 

ceptance with the Lord. She therefore began to 
conclude, that although the Lord and his Truth 
were unchangeable, yet it was not in her day 
made known to any on the earth. And for some 
time she gave no attention to religion ; but de- 
voted herself to the diversions and pleasures of 
the world, both in public and private. But in 
the midst of such pursuits her heart was still 
sad ; and she would often retire from all com- 
pany for several davs together. Indeed her 
mind was not captivated by the dissipating 
amusements of the age ; for she would often say 
within herself, of the career in which she had 
engaged, f What is all this to me ? I could easily 
c leave those things. They have not my heart. 
( < My delight is not in them. I had rather serve 
' the Lord, if indeed I could feel that which per- 
c formeth acceptably to him/ About this time,, 
having retired into the country with her daughter 
and a maid., she went to bed one night very sad 
and disconsolate, through her deep conflict of 
mind respecting religion. She dreamed that she 
saw a book of hieroglyphics of religious things, 
or of a state that was to come in the church; but 
she thought that she had no delight in them, 
though they were magnified by those who showed 
them ; but she turned from them greatly op- 
pressed, and going apart into a yard sorrowing, 
and lifting up her eyes to heaven, she cried out, 
Lord, suffer me no more to fall into false ways, 
but show me thy Truth. Immediately the sky 
seemed to open, and bright light, like fire, to fall 



( 41 ) 

on her hand. She cried aloud and awoke, and 
the maid coming at her cries, found her trem- 
bling. 

Notwithstanding the state of uncertainty and 
sorrow, she so long experienced (Oh ! saith my 
soul, that the actual uncertainty which thousands 
are in, about the welfare of their souls, might 
induce them to be sorrowful also), she had 
learned in outward matters to be careful for no- 
thing, but in all things, as saith the apostle, to 
let her requests be made known to God. And 
she frequently received help ; and a confidence 
in the Lord was given to her in that day, when 
she durst not own herself to have any religion 
that could be called true. * If/ says she, ' I was 
c to take a servant, or remove to any place, or 
< do any thing that concerned my outward af- 
f fairs, I never contrived, but retired to see what 
c the day would bring forth, and waited in a firm 
c belief that such things would be offered me as 
' I should embrace : so that I was not anxious 
e about any worldly accommodation ; but as 
e things presented, I closed in with them, if I 
c felt my heart answer : but in things of ever- 
e lasting concern continually hurried and dis- 
' satisfied/ For some years she durst not kneel 
down, or go to prayer, because she thought she 
could not call God Father, in truth, and she 
feared to mock him by formal devotion. Some- 
times she was melted into tenderness and tears, 
but not knowing whence it came^ and being 



(42 ) 

ready to condemn all appearances of religion, 
she concluded herself under planetary influence, 
and that one planet made her tender, and ano- 
ther hardened her. She ventured not to suppose 
that she felt any influence of God's Spirit on 
her heart; although so great was her thirst after 
it, that she seemed to herself to resemble the 
parched heath, or the hunted hart panting for 
water. In this state another remarkable dream 
was her lot, a part of which in her own words, 
is as follows : c I one night dreamt that as I 
e was sitting in a room alone, retired and sad, 
* I heard a very loud noise, some screaming, 
f yelling, and roaring in a doleful manner ; 
' some casting up their caps, and hallooing in 
f way of triumph and joy. And as I listened 
' to learn what was the cause, I thought that 
f Christ was come, and that this was the different 
c state of the people at his coming : some in 
f joy, and some in extreme sorrow and amaze- 
6 ment. Thus I waited in much dread, for un- 
' certainty about this thing. At last I found 
? that neither the joy nor the sorrow of this con- 
*■ fused multitude did arise from a certain know- 
c ledge of his coming, but it was the effe6t of a 
c false rumour. So I abode in the room solitary, 
6 for I found I was not to join with either, but 
6 to wait in the stillness, and not to go forth to 
c inquire concerning the tumult of the multi- 
f tude. While I sat thus, all was whist, and it 
« was manifest to me that they were mistaken. 



( 43 ) 

So L remained cool and low in my mind, until 
one came and said in a low voice, Christ is come 
indeed, and is in the next room, and with 
the Lamb's wife. At which my heart secretly 
leaped within me, and I was in haste to go, 
and express my love to him, and joy at his 
coming. But I was rebuked for my haste, and 
instructed to be sober, and come cool and 
softly into the next room: which I did. Then 
I came into a spacious hall, but stood at the 
bottom, trembling: for though I was joyed at 
the thing, yet I durst not go near him ; for it 
was said in me, Stay, and see whether he owns 
thee, and takes:&hee to be such as thou takest 
thyself to be. Christ stood at the upper end 
of the hall in the appearance of a fresh, lovely 
youth, clad in gray cloth, very neat and plain 
( at this time, I had not heard of a Quaker, or 
their garb). He was of a sweet, affable, court- 
eous carriage ; and I saw him embrace seve- 
ral poor, old, simple persons, whose appear- 
ance was very contemptible and mean, with- 
out wisdom or beauty : from which I judged 
that his wisdom and discretion was great, that 
he can, thought I, behold the hidden worth of 
these people, who to me appeared so unlovely 
and simple. At last he beckoned to me to 
come to him, at which I was very glad, but 
went lowly, and trembling, in much solidity, 
and weightiness of spirit. Then I beheld a 
beautiful young virgin, slender, modest, and 
grave, in plain apparel, becoming and grace- 



( 44 ) 

' ful, and her image was fully answering his> 
' as a brother and sister/* 

Before the termination of the state of con- 
flict, which she had sustained so long, Mary 
Springett was married to Isaac Penington. Her 
regard was attracted to him, because, as has 
been hinted, she perceived that he had dis- 
covered the deceit of all mere notions; that,, 
like herself, he refused to be comforted by any 
form of religion, and was unwilling to rest satis- 
fied short of a heart-felt experience of the 
power. In this concern they united, and on 
her part there was a sincere desire to be ser- 
viceable to him, in his disconsolate condition. 
Thus they lived together, until the visit from 
the stranger already mentioned. But previously 
to this, Mary Penington had heard of a people 
which had lately arisen in the North, and were 
called Quakers. Consistently, however, with 
her plan of doubting all professions, she re- 
solved not to inquire after them or their prin- 
ciples; so that it was a year or more before she 
knew any thing of them, except that they used 
the singular number in speaking to a single per- 
son. She had also seen a book of George Fox 
written in the plain stile, which she accounted 
ridiculous ; and she had likewise heard some false 

* Three things are remarkable in this dream, and parti- 
cularly so in one of a person whose future allotment was 
with Friends. The stillness proper for coming to Christ, 
his simplicity of appearance, and the strict resemblance 
which the virgin (the Church) bore to him. 



( 45 ) 

and calumnious reports. She. held this people 
therefore in contempt; nevertheless she often 
had a secret desire to be with them when they 
prayed. The reader may recollect that to be 
acquainted with the genuine spirit of prayer, 
was one of her earliest desires; and she now 
thought that if she were present in the time of 
prayer, she could feel whether they were of the 
Lord or not. But she forbore to gratify this 
inclination, because she knew not how to attend 
their meetings undiscovered ; and if it should 
be known, she feared that it would be reported, 
she was inclined to their way, while she herself 
had no such intention. 

It has been already mentioned that Mary 
Penington has left some account of the parti- 
culars, so far at least as they affected herself, 
of the conference with Thomas Curtis and Wil- 
liam Simpson. Her own words will best deli- 
neate the situation of her mind at that junc- 
ture. c My mind/ says she, ' was somewhat af- 
f fected with the man who had discoursed' 
[withj c us the night before (that is, the man 
who had spoken to her husband and herself over 
the park-pales) : for though I judged him weak 
( in managing what he pretended to, yet he 
' mentioned many weighty scriptures, which 
f dwelt with me, proving from them many 
' things to be right, which I was not in the 
' practice of; and others to be wrong, which I 
c was practising ; and indeed it made me very se- 
6 rious, and quite disposed to hear with attention 



( 46 ) 

* what these men' (Curtis and Simpson) f should 
e say. Their weighty and solid carriage brought 
r a dread over me, for they came in the autho- 
f rity and power of the Lord : insomuch that all 

* that w T ere in the room were sensible of the 

* Lord's power manifested in them. Thomas 

* Curtis mentioned this scripture, which at once 
£ stopped all my inquiries and objections. cc He 
sc that doeth my will shall know of my doctrine 
ec whether it be of God/'* It immediately arose 

* in my mind. If I will know whether this is the 
f truth which they have spoken, I must do what- 

* soever is manifested to be the will of God. 
i And what was contrary to the Lord in me was 
< clearly set before me, and I saw that it must 
' be removed, before I could be capable of 
f judging -rightly of their principles. This 
f wrought much in me to obey what I knew was 
s my present business. I now found that my 
€ vain inclinations and propensities were much 

* stronger than I imagined, and that those things 
' which I thought I had treated with indifFe- 
s -rence, had yet great power over me. Terrible 
c was the day of the Lord against all my vain 
f and evil imaginations. This made me con- 
' tinually cry out and mourn, both day and 
' night ; and if I did cease a little, then I was, 
r on the other hand, distressed with fears, lest I 

* This is not correctly quoted. 6i My doctrine is not 
u mine, but his that sent me. If any man will do his will, 
u he shall know of the doctrine, whether it be of God, or 
u whether I speak of myself." John vii. 16 ? 17. 



( 47 ; 

f should be again reconciled to those things 
'.which I felt the judgment of God was upon, 

* and which I had a detestation of. Then I cried 

* to the Lord that I might not be left in a quiet 

* and secure state, till all the evil that lodged in 

* my heart was wrought out. Many times hath 
' this scripture been revived in my remem- 

* brance, " Ye will not come to me, that ye 
u might have life." ' Then was the sense of my 
: own unwillingness to bear the cross of Christ 
s so strongly impressed on my mind, that I was 
c ready to say, It is true I am undone if I come 
*' not unto thee; but I will not come, for if I 

* do, I must leave that which cleaveth close to 

{ me, and I cannot part with it. 5 c l clearly 

f saw my unwillingness to forsake my beloved 
f lusts that I might come unto him for life; but 
c still upon every painful conflict this was in 
f my mind, That although such severe discipline 
( seemed more than I could bear, yet that the 
f wrath of God was greater, and would be more 
( intolerable. I set myself against taking up 
f the cross to the language, fashions, customs, 
c and honours of the world ; for indeed my sta- 
c tion and connexions in life made it very 
f hard ; but I never had peace or quiet in my 
c mind till the Lord, by the stroke of his judg- 

* ments, brought me off from all these things, 

* which I found the light to manifest deceit and 
' bondage in. Yet thus to become a fool, and' 
f lose my reputation in the world, cost me many 
' tears, many wakeful nights and sorrowful days; 



( 48 ) 

but as I at length gave up, and laid aside my 
reasonings with flesh and blood, I received 
strength, and went to the meetings of those 
people' (Quakers) ' and found them truly of 
God. And my heart honoured them, and 
longed to be one of them : judging it worth 
my cost and pains, if I could witness such a 
change as I saw in them, and such a power 

over their corruptions/ c As I continued 

to take up the cross, I received strength against 
many things that I had not thought possible to 
deny/ — c But O! the joy that filled my soul 
at the first meeting we had at our then habi- 
tation at Chalfont, which I still retain a fresh 
and living sense of, Thai the Lord had given 
me to live, and worship him in that Spirit that 
was undoubtedly his own, that I needed not to 
put a stop to my spirit in it; hut swim in the life 
and give up my own strength to that which then 
melted, and overcame me. O how long, and 
how earnestly had I desired thus to worship 
God, in full assurance of acceptance,, and lift 
up my hands without doubting ! That day, 
and in the assembly, my spirit acknowledged 
to the Lord the greatness, and w T onderful- 
ness of his rich mercy; and I was enabled to 
say, This is what I have waited for ; though I 
feared I never should have seen that which the 
Lord owned, and witnessed his blessed accept- 
ance in assembling together. 
6 Many are the trials I have met with ; but as 
they came by the Lord's ordering, they have 



( 49 ) 

e not hurt me, but rather tended to strengthen 
f me in the divine life. Once my mind sus- 
' tained great hurt by running out into pre- 
s judice against some friends ; nevertheless, after 
( a time of deep and unknown sorrow, the Lord 
f removed this thing, gave me a clearness in his 
( sight, and restored me to love and acceptance 

* with his beloved ones. And he hath many 
' times refreshed my soul in his presence, and 
s given me an assurance that I knew that state, 
' in which he would never leave me, nor suffer 
' me to be drawn from him. And though in- 
€ firmities beset me; yet my heart cleaveth to the 
' Lord, in the bond of everlasting love which 
( cannot be broken; and his divine strength 

* supports me. Being sensible of my infirmities 
s I bemoan myself unto him, feeling that faith 
{ which gives victory, and keeps me low in a 
■ sense of my own weakness ; yet quickens me 
' in a lively hope of seeing satan trodden under 
' my feet, by the grace of God, which is all-suf- 
f ficient. For I feel and know where my help 

* lieth ; and when I slip in word or thought, I 
' know my Advocate ; and, having recourse to 
( him, feel pardon and healing ; going on to 
( overcome, watching against that which easily 
c besets me. And I do believe the enemy can-* 
' not prevail over me ; although he is suffered 
' to prove me, that I might keep continually on 
( the watch, and place my whole dependence on 
f the Lord, who only can make war with the dra- 

* gon. And by this discovery of my own weak- 



( 50 ) 

ness, I am also taught to be tender of the 
tempted. Sweet is this state, though low : for 
in it I receive my daily bread, which is given 
of the Lord ; for I cannot live to him, but as 
he breatheth the breath of life upon me every 
moment/ 



C HAP. III. 

Reproaches and insults bestowed on I. and M\ 
Penington — extract of a letter to his father — a 
visit from tJie family of Elhcood — the altera- 
tion in that of E P. — its effects — a second visit 
at which the younger ffliwood is convinced — 
L Penington pleads for him with his father, 
and takes him io Chalfoni. First imprison- 
ment of Isaac Penington— Iris letter from prison 
to T. EHwood — the mariner of his confinement — - 
his employment — his piece c Concerning the Ma- 
gistrates protection of the innocent 3 — release- 
apprehended again hut not imprisoned — is the 
means of introducing Elhcood, as reader, to 
Milton — engages him as tutor to his children — 
some extracts from his writttlgs — second im- 
prisonment — tMrd imprisonment, having heen 
taken into custody whilst attending the hurial of 
a friend — Ms cheerfulness in prison- — release — 
fourth imprisonment' — plague in the gaol — re- 
leased- — soon imprisoned a fifth time — his letter 
io the cail of Bridsicivatcr — his health impaired 
• — his release — letter to a friend — to George 
Fox — to Friends of Amersham. 

VyN the change thus wrought in the outward 
demeanour, as well as in the inward principles^ 
of this pious pair, they had to endure many 
d 2 



( 52 ) 

cruel reproaches from their relations,, acquaint- 
ance, neighbours, and even from their servants. 
They became, to use the strong phrase of scrip- 
ture, " a wagging of the head/' and were account- 
ed as fools, mad, or bewitched. They were even 
stoned and abused, in towns whither they went to 
attend meetings : and this too, at a time when 
the nation was enjoying (or rather rioting in) 
that liberty of conscience which had been so 
much restrained in the reign of Charles I. and 
by the power of his persecuting prelates. 

The few particulars of the domestic economy 
of Isaac Penington, and of his sufferings on ac- 
count of his new profession, not obtained from 
the manuscript of his wife, from which the sketch 
of her conversion has been drawn, are chiefly to 
be found in the journal of Thomas Ellwood (a 
work remarkable for its lively narration, which 
almost depicts as well as describes) ; and in the 
testimony of the same friend to the memory of 
Penington, prefixed to the collection of his 
works, There is, however, in a manuscript col- 
lection of the letters of Jsaac Penington, taken 
from a larger collection copied out by his son, one 
written not far from the time of his joining with 
the Society of Friends, namely, in the year 
1558, and addressed to the alderman his father. 
From this I propose to make a copious extract, 
seeing so far as it shows the kind of opposition, 
which he met with, from a parent whom he ap^ 
pears to have tenderly loved, it may be con- 
sidered as a part of his history. 



( 53 ) 

r Ah ! dear father, 
e Why dost thou so often give me occasion of 
f mourning before the Lord, of hard and un- 
' righteous charges from thee ? How often have 
€ I solemnly professed that there never was any 
c desire in me, nor endeavours used by me, to 
e draw my father into this way? which my father 
*■ will not equally consider; but will have his 
c own apprehension go for granted ! All that 
( is in my soul is this, that my father might 
' have the true knowledge of Christ, and not 

e set up another thing in the stead of it' he 

amplifies this wish, which I abbreviate c My 

* father lays down three reasons why he cannot 
' believe this way to be of God. 

e 1. Gotfs way is a way of love, peace, and 
c unity.* 

e Answer. If my father had that eye which 
f can see the things of God, and did apply hijri- 

* self to look therewith, he might see that 
c peace, that love, that unity, among this people, 
' which other men do but talk of; but if he 
'■ take things by the report of the enemies both 
f to God and them, he shall be sure to hear and 

* believe bad enough. They have no war with 
c any thing but unrighteousness ; and with that 
c they cannot have peace, no, not in their 
c dearest relations. They love the souls of their 
e enemies, and think no pains or hazard too 

* great for the saving of them. Being per- 
' secuted, they bless; being reviled, they en- 
' treat, and pray for their persecutors. They 

d 3 



( 54 ) 

c are at unity with whatever is of God; but with 
6 the seed of the serpent, they cannot be at 

e unity for the spirit of the scribes and pha- 

■ risees is now in the world ; and the spirit of 
e Christ and his apostles is also in the world; and 
6 they cannot but fight, each with their fits] 
f proper weapons : the one with stocks, whips, 
e fines, prisons, &c. ; the other with the spi- 

* ritual armour of Christ. Thus the one of these 
6 wrestles with flesh and blood, fights with the 
c creature, hurts that; the other loves the crea- 

* ture, seeks the saving of it, and fights only with 
"' the power of darkness, which rules the creature/ 

c And this peace, this love, this unity, they 
f attain, not by their own strivings after it, but 
c by receiving it from above. Indeed all our 
- religion lies in receiving a gift : without which, 
G we are nothing, and can do nothing; and, in- 
c which, nothing is too hard for us/ 

c 2. God's way is a way of humility/ 

c Answer. If they had not been broken and 
6 humbled by God, they could never have en- 
f tered into this way: which is that which the 
e lofty, fleshly part abhors. Nor is this a volun- 
tary humility; but an humility which crosseth- 
6 and breaketh the will all the day long/ 

' 3. That God is a God of order, not of confu- 
c sion.' 

c Answer. Blessed be the Lord, who hath re- 
' covered some of the true churches' order for 
' us ; and delivered out of the confusion of anti- 
6 christ. We know order in the light, order in 



{ 55 ) 

the Spirit, order in Christ, the truth; but that 
which man in his wisdom, calls order, is but 
antichrist's order, which, with God, is con- 
fusion. To have man's spirit speak and God's 
Spirit stopt, this is the order of all the anti- 
christian congregations and churches ; but to 
have man's spirit stopt and God's Spirit speak, 
this is the order of Christ's church; and this 
order we know, and rejoice in.' 
/ My father doth not believe that Mr. Gurden 
(as the world calls him), or any other godly 
man, doth persecute them for their consciences/ 
c Answer. I know no godly man can persecute. 
The lamb never did worry the wolf. But the 
grossest persons [qu. if not originally 'persecu- 
tors'] will not acknowledge that they persecute 
for conscience ; but accuse those whom they 
persecute, for evil-doers, and say they suffer as 
evil-doers. Cannot my father see the narrow- 
ness of this covering ?— — Would the Scribes, 
and Pharisees, and zealous among the Jews, 
confess that they put Christ and Stephen to 

death, for conscience ? The eye of that spi>- 

rit is as blind now, as it was then : it cannot see 
its own deceit.' 

e The last part of the letter consists of very 
harsh and unrighteous charges, mixed with bit- 
ter expressions, which I shall pass over — only 
I confess it is somewhat hard to one part of me,> 
that my own father should deal thus with me.' 
c About having comfort in me, and wishing 
me more comfort in my son, I must needs say 
d 4 



( 56 ) 

* this. There is a part which God hath struck 

* at, and is destroying, and I have no comfort 

* here, and that is able to yield little comfort to 

f any one else. If I were in any formal way 

c of religion, I might be a comfort to my father 
' ( for he could be gratified with that, or at least 
c bear w T ith that); but because the Lord hath 
e seized upon my heart by the power of his 
f Truth, and I can bow to none but him (no, 
e not to my most dear father), now I am no 
6 comfort. I am sure I have had little comfort 
' all my days, in seeing my father's course of 
e religion, which I ever could testify of, as not 
' being of God (yea, my late dear mother would 
' often bewail it to me ) ; and many times have 

' I poured out my soul before the Lord. Yet 

' hear my words, O my father, hear my words. 
' O ! pierce into the nature of things. Set not 
' up shadows instead of the truth. Wait for the 
' gift. Receive the true love, the true peace, 
\ the true unity, the true humility ( which lies 
' not in the will, but destroys the will), and we 
' shall soon know one another, and have comfort 

* in one another.' 

< 14th of 12th Month, 1658/ 

Thomas Ellwood relates that he accompanied 
his father in a visit to Isaac and Marv Penino-ton, 
soon after the alteration in their manners, when 
they lived on their own estate at Chalfont. 
The commencement of the acquaintance had 
been some years before, when the elder Ellwood 



( 57 ) 

had contracted a friendship with Mary, then 
called Lady Springett. It had afterwards con- 
tinued with both her and Isaac Penington; and 
this visit seems to have been the first, since they 
had come to reside in Buckinghamshire. The 
visitors were much surprised., on their arrival, 
to find that their friends were no longer the 
courtly persons they had known them to be; but 
had become Quakers, a people of which the Ell- 
woods had no knowledge, and a name of which 
they had before scarcely heard. Their recep- 
tion was with so strict a gravity, as disappointed 
their expectations of the pleasant visit that they 
had promised to themselves ; and as there were 
other visitors in the house, they found no op- 
portunity of endeavouring to gratify their cu- 
riosity, by inquiring the occasion of the change. 
Mary Penington's daughter Gulielma had also 
embraced the profession of Friends; and Thomas 
Ellwood, who had been acquainted with her 
from childhood, and had been her play-fellow at 
that age, endeavoured to engage her as usual in 
familiar conversation. But the gravity of her 
deportment, though her behaviour to him was 
still courteous, perplexed him, struck a kind of 
awe upon him, and induced him to retire with 
some confusion of mind. When dinner was 
served, it was still what is termed very hand- 
some, and wanted nothing to recommend it but 
mirth and free conversation; which the visitors 
could not have with their serious entertainers, 
nor, because of them, with each other. The 



( 58 ) 

Weightiness which was on the spirits, and ap- 
peared on the countenances of the friends,, kept 
down the levity of their visitors. Yet Isaac 
Penington was far, if we may trust his writings, 
from being a morose man. But levity is hostile 
to true religion, and the man who has found and 
purchased the pearl, does not want the trifling 
joy of convivial gaiety. 

But the visits though it turned out so different 
to expectation, seems to have had the effect of 
rendering the elder visitor, who was then in the 
commission of the peace, less prejudiced against 
Friends, when they came in his way. This he 
soon after evinced, by releasing a young man, 
who had been apprehended for speaking a few 
words to a priest, after the sermon and prayers 
Were ended, at an adjacent village. 

It was not very long before the family of Ell- 
wood made another visit at Chalfont. They staid 
several days, and attended a meeting in the 
neighbourhood with the familv, at which Thomas 
El] wood was convinced ; but, as it is not the ob- 
ject of this work to write the history of this 
friend, who has himself done it so ably and 
agreeably, the visit is chiefly mentioned to show 
the practice of Isaac Penington : namely, in the 
long evenings of winter, to call in the servants 
who were friends, and to sit down together in 
silence. At least this was done at the period of 
the visit in question. 

It is natural, for there is that which may be 
called the nature of spiritual things, it is na- 






( 59 ) 

tural for the humble mind which has long en- 
dured conflict, and has been brought through 
it, not by any inherent strength of its own, to 
pity those who are still sustaining "the warfare; 
and to be greatly desirous of stretching out to 
them the hand of support. Thus it was with 
Mary Penington. In a visit at the house of Ell- 
wood she observed the sufferings of the son from 
the temper of the father, on the occasion of re- 
maining covered before him. She remembered 
what her husband had suffered from his own fa- 
ther, on a like account ; and she also remem- 
bered that the relation of it to her friend Ellwood 
had drawn from him, at a time when he did not 
expect it to be his own case, a heavy censure on 
the alderman. She had therefore the oppor- 
tunity of offering some arguments on behalf of 
the son, not easily to be evaded by the father. 
Added to this intercession, she desired, and ob- 
tained the father's permission, that young Ell- 
wood should return with her and her husband 
in the coach, and remain with them a while at 
Chalfont. Great indeed was the love and the 
kindness of Isaac and Mary Penington to Thomas 
Ellwood, while he remained in the family. They 
were as affectionate parents to him, and as tender 
nurses in his state of religious childhood. Be- 
sides their seasonable counsels, and exemplary 
conversation, they furnished him with the means 
of going to other meetings of Friends in the 
country, when no meeting was held at their 
house, And Thomas Ellwood asserts that the 



( 60 ) 

time he passed in their company was so well 
spent, that it not only afforded great satisfac- 
tion to his mind, but in good measure turned to 
his spiritual advantage, in the truth. If the woe 
be attached to those who offend the little ones 
that believe ; surely the blessing will rest on the 
heads of such as, through their love to the Lord, 
are sedulous to comfort them. 

Hitherto Isaac Penington had escaped w T hat 
may be termed judicial suffering. It is possible, 
the rank his father, the alderman, held in the 
republic might have its share in procuring 
him this exemption. But on the restoration of 
Charles II. such a motive, had it ever existed, 
would fail to operate ; and the frantic insurrec- 
tion of the Fifth-monarchy men soon gave the 
spirit of persecution a pretext for harassing the 
dissenters. The first notice we have of any im- 
prisonment of Isaac Penington is in the Account 
of Friends' sufferings, in Svo*; where under the 
head Buckinghamshire, in the year 1660, it is 
briefly said that f Five, namely, Isaac Penington, 
e George Salter, Thomas Pewsey, William Sexton, 
' and Edward Barton, were apprehended by the 
f constables when together, and sent to prison for 
f such meeting/ The prison was the county 
gaol at Aylesbury, in which we find them re- 
maining on the 30th 11th month (answering to 
that called January ) 1660; together with sixty- 
two others who were chiefly committed for re- 

* An Abstract of the Sufferings of the people called 
Quakers, &c. 1738. Vol, II. 



( 61 ) 

fusing to swear, the oath of allegiance; but 
who had, for the more part, been taken up when 
meeting peaceably together. There is a short 
letter which Isaac Penington wrote during this 
imprisonment to his young friend Ellwood, then 
also in confinement at Oxford. It may serve 
in this place as a specimen of Isaac Penington's 
mind in the estimating of sufferings, and of 
the unabated rare and affection which he bore 
to Thomas Ellwood. 

' Dear Thomas, 
f Great hath been the Lord's goodness to thee, 
'in calling thee out of that path of vanity, and 
*" death, wherein thou wast running toward de- 
' struction ; to give thee a living name, and 
' an inheritance of life, among his people : which 
' certainly will be the end of thy faith in him, 
s and obedience to him. And let it not be a 
f light thing in thine eyes that he now account- 
f eth thee worthy to suffer among his choice 
* lambs, that he might make thy crown weightier, 
' and thine inheritance the fuller. O that that 
r eye and heart may be kept open in thee, which 
' knoweth the value of these things I and that 
f thou mayst be kept close to the feeling of the 
( life, that thou mayst be fresh in thy spirit in 
( the midst of thy sufferings, and mayst reap the 
f benefit of them : finding that pared off there- 
f by, which hindereth the bubblings of the ever- 
i lasting springs, and maketh unfit for the break- 
{ ing forth find enjoyment of the pure power •! 



( 6S ) 

* This is the "brief salutation of my dear love to 
' thee, which desireth thy strength and settle- 
c ment in the power ; and the utter weakening 
< of thee, as to thyself. My love is to thee, 
e with dear Thomas Goodyare, and the rest of 
c the imprisoned Friends/ 

' I remain thine in the Truth, to which 
* the Lord my God preserve me single 
< and faithful/ 

c I. P.* 
« From Aylesbury Gaol, 14th of 12th month, 1660.' 

Isaac Penington remained in prison a part 
of the following year ; and from Ellwood, who 
having gained his liberty, sometimes visited 
him in prison, we learn some of the particulars 
of his treatment there : to estimate which right- 
ly, it should be noticed that he was of a tender 
habit of body; and his education and manner of 
life had been those of a gentleman. 

Most of the sixty-three prisoners were kept in 
an old room behind the gaol, which had once been 
a malt-house, but, says Ellwood, then decayed,, 
and scarcely fit for a dog-house. It was also so 
insecure, that the prisoners might have escaped ; 
and it was, probably, the confidence placed in 
them, which procured for them this incommodi- 
ous lodging. Isaac Penington, whether his lodg- 
ing were in this or another room, for Ellwood in 
his testimony, calls it a cold and very incom- 
modious room without a chimney, contracted so 



( 63 ) 

much disease, his durance being in winter, that 
for several weeks after he was unable to turn 
himself in his bed. There is something ani- 
mating in the cheerfulness with which our 
early friends underwent the rigours of confine- 
ment ; of which, so far as relates to Isaac Pen- 
ington, proof will be given as we proceed. 

In this confinement he wrote his piece entit- 
led, c Somewhat spoken to a weighty question, 
g concerning the Magistrate's Protection of the 
c Innocent : wherein is held forth theBlessing and 
c Peace, which,nations ought to wait for and em- 
c brace in the latter days/ 4to, 2 sheets. To un- 
dertake an outline of Penington's tracts would 
be difficult, and yet I am inclined to give some 
strokes of this, as it first falls in my way to no- 
tice. He pleads for an exemption from fight- 
ing, for such as are redeemed from the spirit of 
the world to the spirit of the gospel. ( How 
' can he fight with creatures, in whom is love 
( and good-will towards those creatures ; and 
( whose bowels are rolling over them, because of 
£ their wanderings in the lusts, in the strife, and 
( in the wars ? J Yet he asserts the duty of the 
magistrate to protect not only those who are 
unable through weakness, but such as are for- 
bidden, by motives of gospel good-will, to fight 
for themselves. He thus obviates the fear some 
have had, that a nation of peaceful Christians 
■would be invaded and ruined. Such a thine 
must have a beginning before it can be per- 
fected. Whoever would see this lovely thing 



( 64 ) 

brought forth in the general,, must cherish it in 
the particular. It is not for a nation coming 
into the gospel-principle to take care before- 
hand how it shall be preserved; but the gospel 
will teach a nation, as well as a particular person 
to trust the Lord, and wait on him for preser- 
vation. He condemns not, yea, he appears even to 
be too liberal in allowing, to the magistrate the use 
of the sword, in repelling invasion or rebellion ; 
but he declares there is a better state, yea, saith 
he, it is far better to know the Lord to be the 
defender, and to wait on him daily, than to be 
ever so strong and skilful in weapons of war. He 
instances the case of the Egyptians, of Sennach- 
erib, and of the enemies of Israel, who were re- 
strained, while Israel went to appear before the 
Lord. ' Will he not/ says Penington, ( defend 
( that nation whom he teacheth to leave off war?' 
The work has several divisions. In one of them he 
states what the Friends desire with reference to 
o-overnment. I. Universal liberty for all sorts 
to worship, as Christ shall open men's eyes to see 
the truth. 2. That no laws contrary to equity may 
remain in force, nor any be made but agreeably 
to equity. There is also a lively address f To 
e such as have felt the power of the endless life 
6 drawing ; and have faithfully followed the 
< Leader of the flock of Israel/ &c. This has 
the date of his prison-house. ( From Aylesbury 
f prison in Bucks, where my life breathes for the 
€ consolation and redemption of God's Israel, 
( and for the turning of the captivity of the 



( 65 ) 

f whole creation.* The following prayer con- 
cludes the pamphlet. 

c O God of love, who knowest the value and 
e price of souls, pity thy poor creatures, and 
c put a stop to this course of perishing, wherein 
( so many multitudes are overtaken, and pass 

* down to the pit unawares. O thy bowels, thy 
< bowels, thy wonderful bowels ! Let them roll 
' in thee, and work mightily, and, in the 
r strength of thy compassions, bring forth thy 
f judgment and thy mercy among the sons of 
' men. Build up the tents of Sem; persuade 
€ Japhet to dwell therein ; and let Canaan be- 
( come a servant. Preserve the feet of thy saints 
' for ever. Shut up and silence the wicked 
c one in the darkness. Let not his strength or 
e subtilty prevail against thee or thine any more; 
' but let the fresh power of thy life, and the vir- 

* tue of thy incomprehensible love, redeem, fill, 
f possess, and make glad the heart of thy cre- 
' ation for ever. Amen. Amen/ 

After Isaac Penington was discharged from 
this imprisonment, he went again to reside at 
his house at Chalfont, in which there was gene- 
rally held a meeting twice in the week ; but 
one First-day in four, there was a more general 
meeting, to which most of the friends of the 
neighbouring meetings usually resorted. 

At one of these general meetings were pre- 
sent, besides the neighbouring friends, a brother 
of Isaac Penington, named William, who was 
a merchant of London, and with him a friend of 



( 66 ) 

"Essex : there was also the noted George White- 
head of Westmoreland,, a mail inured to suffer- 
ing, Thomas Eljwpod, and one John Ovy, a bap- 
tist-teacher, who had desired to become ac- 
quainted with Isaac Penington. These came on 
the preceding day^ and were entertained in his 
hospitable mansion. The meeting had not long 
been gathered, and was sitting in great stillness 
and composure, when a party of horse made its 
appearance, and the two Peningtons, the Essex 
friend, George Whitehead, Thomas Ellwood, and 
three or four more were taken into custody, and 
immediately conveyed to a magistrate who re- 
sided at a considerable distance. The remainder 
held their meeting without further molestation. 

This seems to have been an arrest made con- 
formably to a proclamation forbidding the meet- 
ings of dissenters; which had been issued in conse- 
quence of the rising of the Fifth-monarchy men; 
but neither the commander of the soldiers, Mat- 
thew Archdale of Wycomb, nor the magistrate, 
William Boyer of Denham, appear to have 
been inclined to persecution. One showed his 
lenity by apprehending so few ; the other by 
finding, or contriving, means for discharging 
those few. He considered Isaac Penington as 
but at home in his own house; his brother and 
the Essex man, as naturally on a visit, and the 
neighbouring friends as persons whom he could 
easily send for. These therefore he dismissed ; 
but he could find no such excuse for Ellwood 
and Whitehead, whom therefore he threatened 



( 67 ) 

to commit; but at length suffered them, as it 
was too late in the day to send them to Ayles- 
bury, to return home with Isaac Penington, on 
promise of being ready at his house in the morn- 
ing : when he took care not to send for them, or 
molest them any more. 

It was not long after this event that Isaac 
Penington found means to introduce Ellwood as 
a reader to the poet Milton, who had then lost 
his sight : which circumstance is probably in- 
teresting to the literary world, as Ellwood was 
the cause of his writing the poem called Para- 
dise regained. This fixed Ellwood in London, 
by which means in the year 1662, he underwent 
imprisonment both in Bridewell and Newgate ; 
and after his release became Latin tutor to the 
children of Isaac Penington. Penington was 
esteemed curious and skilful in pronunciation, 
and w T as very desirous to have his children well 
grounded in their native tongue. For this pur- 
pose he had procured for them a very accurate 
teacher, who performed his office to the satis-, 
faction of his employer; but as he aimed no 
higher, and a successor more learned had not 
yet been found, Isaac Penington, who then be- 
ing in ill health kept his chamber, requested 
Ellwood to enter his children in the rudiments 
of Latin. He complied; but instead of a tem-> 
porary, became a permanent tutor, and staid near 
seven years in the family. 

From the time of Isaac Penington's release in. 
the early part of 1661, it doth not appear thai, 

e 3 



( 68 ) 

he was molested on account of his religious prin- 
ciples,, until the year 1664; but though he him- 
self was at liberty, he did not forget his fellow- 
prisoners whom he had left, or who had since 
his release been committed to prison, at Ayles- 
bury : for in the 7th month of the year 166 1, he 
went to visit them in their confinement ; and 
whilst with them., wrote the following letter to 
king Charles II. 

< O King, 
c The Lord God of heaven and earth is mighty, 
r who hath often and greatly shaken this nation 
e already: and this I have observed, that the 
r seeming settlements, which hitherto have been, 
c since the Lord began to shake, have been but 
f preparative to a further shaking and dissettling. 
s O ! happy wert thou, if thou couldst wait for, 
' and receive, such a guidance from God, as that 

* thy government might be so pure, peaceable, 

* and righteous, as it might need no further 
f shaking by his hand. God sometime raiseth 

* man from a low estate, and exalteth him ; but 
c if he forget the Lord, and his heart be lifted 

* up, he is able to bring him down again. O ! 
c fear the Lord in the days of thy prosperity, 
' and let thy heart be abased before him, and 
f sensible of the need of his preservation. In- 
c deed, it is a hard matter to govern these king- 

* doms aright, as the state now stands. Thou 
c mayst easily err and dash upon the rocks. Othat 
' the pure eye were open in thee: whereby thoir 



• ( 69 ) 

mightest see that as thou didst not gain these 
kingdoms by policy or strength; so neither canst 
thou retain them by those means; but only by 
the good pleasure of Rim who hath all the 
earth at his dispose ! I beseech thee., in that 
tender love I bear to thee., take heed of going 
about to plant what the Lord hath plucked up; 
or of endeavouring to pluck up what the Lord 
hath planted. If thou lookest with man's eye, 
thou canst not see what God is doing in the 
world; and so mayst easily run a course con- 
trary to his will, and eternal counsel : and O 
how hazardous must this needs be to thee 1 
The eternal peace of thy soul with God for 
ever, and thy prosperity, depend upon thy 
knowing the counsel of the Lord, and upon 
thy obedience thereunto. O ! retire from this 
world's baits, snares, temptations, allurements, 
and vanities ; which draw out and defile the 
mind ; and retreat inward, that the Lord may 
teach thee his fear, and preserve thee from 
those lusts and desires of the fleshly mind, 
which, being hearkened to and followed, are 
very dangerous to the soul, and may prove 
perilous outwardly also. What shall my love 
say to thee ? O that the Lord would speak to 
thee in spirit, and give thee an ear to hear, 
that thou mightest be happy now and for ever ! 
Often have my bowels rolled over thee ex- 
ceedingly, even in the day of thy adversity, 
and since thy prosperity. O that thou couldest 
remember God daily, and forget this world ! 
e3 



( 70 ) 

Remember the years of thy affliction; and 
make use of the present day with an humble 
heart, and with a broken spirit. O ! do nothing 
to provoke the Lord against thee ; for surely 
his eye is upon thee, and his heart pondereth 
all thy wajs. And bow before him for his 
counsel, that thou mayest not arise against thy 
Maker, as the foregoing powers have done : for 
if he rise up in battle against thee, thou wilt 
no more be able to stand before him than they 
were. Nay, the stronger thou art outwardly 
settled, the greater will the glory of his name 
" be in overturning thee. O that thou mightest 
rule under God, and for God! and not with 
that wisdom, and with those self-ends, and in- 
terests, which are not of him, and cannot but 
be against him. I cannot but desire thy good; 
yea, the very breathings of my heart to the 
Lord have been often for thee ; and upon that 
'• account singly do I write thus to thee ; \fe~ 
' seeching the Lord, if it be his pleasure, that 
{ when that work which is necessary to be done 
( is finished, thine eyes may be opened to see 
r the way of righteous government in the true 
f light. 

' From one who mourns over the misery 

' qf mankind, longing for the redemp- 

. ( tion of those that go astray, and a true 

{ lover of thy soul. c I. P.* 

c Aylesbury prison, where I am visiting 
c some of my dear friends in God's 
< eternal truth, 17th 7th mo. 1661.' 



( 71 ) 

There is to "this letter a postscript of nearly 
the same length. The beginning and the con- 
clusion, with some of the intermediate parts, are 
as follows : 

c Let thy government be like unto God's : 
' even a yoke to "the unjust, but liberty to the 

* just. O, when shall the cry of the innocent 
' cease, throughout all thy borders ? Restore un- 
( to the Lord his dominion over men's consci- 

* ences, while it is in the power of thine hand 

* to do it. O! seek after love, meekness, right- 

f eousness, tenderness, towards all thy subjects : 
' which hath God's blessing with it, and is the 
4 way to win all their hearts towards thee. And 
' do not harden multitudes of them against thee., 
*~ by unnecessary yokes over their consciences : 

* which they that do not eye God in all, and iii 

■ lowliness of spirit bow before him, may be apt 

* to kick against and strive to throw off. 

' And I beseech thee, take heed of this 



world's pleasures and vanities ; which steal 
away the heart from God, and make it thick 
and gross, that it cannot hear his voice or know 
his counsel. I am satisfied with what the Lord 
shall do ; but it is the earnest desire of my 
heart, that thou mightest be spared in the day 
of God's visitation, which is coming upon this? 

nation. This is my desire for thee, that thy 

heart might be brought into, and kept in, fchat 
frame which God loves and delights to be pre- 
sent with, and to instruct, and [that]} all such- 
things might be eschewed and avoided by ihee, 
e4 



( 72 ) 

* which may prove dangerous to thy soul for 

* ever, and to thy government here. For though 

* thou beest a great king here, yet, if thou wilt 

* attain the blessing and inheritance of eternal 

* life., and escape eternal misery and destruc- 
' tion, thou must take up the cross to thy lusts, 
ff and walk in the same path of mortification and 
c self-denial, which God, who is no respecter of 
c persons, hath chalked out to the meanest of 
' thy subjects. Hear, O king, turn towards the 
s Lord, bow before him in soul and spirit, in 

* thy whole conversation. It is a greater honour 
€ to be a subject to him, than to reign over 

* men/ 

In the period of liberty which intervened be- 
tween the first imprisonment of Isaac Penington 
already related, and the second, an interval of 
about three years, the number of his writings 
which issued from the press was thirteen : on va- 
rious occasions, but all of a religious tendency. 
The reader is referred to the Review, which 
forms a large part of this work, for a general 
catalogue of his writings ; but an extract from 
two of them exhibits so much of Christian pa- 
tience and Christian good-will, that it is possible 
he will not be displeased at the introduction 
t)f it in this place. 

In a short piece, entitled c Three Queries prc- 

* pounded to the King and Parliament,' he thus 
gives his belief respecting the people with whom 
he was suffering, evinces his patience and cha- 



( 73 ) 

yity, and asserts his faith that the Lord in due 
time would deliver them. 

c 1. I am assured in my heart and soul, that this 

* despised people called Quakers, is of the Lord's 
c begetting, in his own life and nature. Indeed, 
( had I not seen the power of God in them, and 
c received from the Lord an unquestionable 
e testimony concerning them, I had never looked 
c towards them ; for they were otherwise very 
< despisable in my eyes. And this I cannot but 
c testify concerning them, that I have foun<J 
c the life of God in my owning them ; and that 
c which God hath begotten in my heart refreshed, 
f by the power of life in them. And none but 
c the Lord knows the beauty and excellency of 
c glory, which he hath hid under this mean ap- 
€ pearance/ 

* 2. The Lord hath hitherto preserved them 

* against great oppositions, and is still able to 
f preserve them. Every power hitherto hath 

* made nothing of overrunning them ; yet they 
! have hitherto stood, by the care and tender 

* mercy of the Lord ; and the several powers 
' which have persecuted them, have fallen one 

* after another/ 

< 3c I have had experience myself of the 
' Lord's goodness and preservation of me, in my 
c suffering with them for the testimony of his 
' truth; who made my bonds pleasant to me; 
1 and my noisome prison, enough to have des- 
f troyed my weakly and tender-educated nature, 
J a place of pleasure and delight; where I wa« 



( 74 ) 

' comforted by my God night and day,, and filled 
^'with prayers for his people : as also with love 
c to, and prayers for, those who had been the 
4 means of outwardly afflicting me and others, 

* upon the Lord's account/ 

' 4. I have no doubt in my heart that the 

* Lord will deliver us. The strength of man, 
e the resolution of' man, is nothing in my eye 
'■■ in [to] compare with the Lord. Whom the 
r Lord loveth, he can save at his pleasure. Hath 
e he begun to break our bonds and deliver us, 
€ and shall we now distrust him? Are we in a 
r worse condition than Israel was, when the sea 
K was before them, the mountains on each side, 
*■ and the Egyptians behind pursuing them ? He 
r indeed that looketh with man's eye, can see no 
*" ground of hope, nor hardly a possibility of de- 
c liverance; but, to the eye of faith, it is now 

* nearer, than when God began at first to deliver/ 
, ^ 5. It is the delight of the Lord and his glory, 
c to deliver his people, when to the eye of sense 
6 it seemeth impossible. Then doth the Lord 
e delight to stretch forth his arm, when none else 
6 can help ; and then doth it please him to deal 
€ with the enemies of his truth and people, when 
i. they are lifted up above the fear of Him, and 
*■. are ready to say in their hearts concerning 
c them, cc They are now in our hands. Who can 
(( deliver them V* 

' Well, were it not in love to you, and in pity, 
< in relation to what will certainly befall you, if 
c you go on in this course, I could say in the joy 



( 75 ) 

' of my heart, and in the sense of the good-will 
f of my God to us, who suffereth these things to 
c come to pass, Go on. Try it out with the Spirit 
< of the Lord. Come forth with your laws, and 
f prisons, and spoiling of our goods, and banish-* 
c ment, and death (if the Lord please) and, see if 
c ye can carry it. For we come not forth against 
' you in our own wills, or in any enmity against 
c your persons or government, or in any stub- 
1 born n ess, or refractoriness of spirit ; but with 
' the Iamb-like nature, which the Lord our God 

* hath begotten in us, which is taught and en- 

* abled by him both to do his will, and to suffer 

* for his name's sake. And if we cannot thus over- 
' come you, even in patience of spirit and in love 

* to you, and if the Lord our God please not to. 

* appear for us, we are content to be overcome 

* by you. So the will of the Lord be done, saith 
( my soul.' 

These queries have not any date. They are 
placed in Whiting's catalogue between the 
dates of 1662 and 1663. To the former of 
these, belongs the piece from which the follow- 
ing is taken, entitled, ' Some observations upon 
e Romans xiv. 20/ It is probable that the ope- 
ration- of grace upon a mind naturally tender 
and compassionate, produces a display of human 
nature in its most amiable point of view; and it 
should be surveyed with due reverence to the 
power that sometimes permits a combination of 
so many pleasing qualifications. At the same 
time it is proper to remember, that tempers^ 



( 76 ) 

apparently cast in a rougher mould, have their 
appropriate place in the church, and in the 
world ; and that all depends upon each exer- 
cising his faculties, of whatsoever kind, in sub- 
ordination to divine wisdom. 

e I am/ says this favoured man, c a lover of 
c mankind in general, and have been a deep suf- 
c ferer with, and traveller [travailerj for, all the 
€ miserable, None knows the path of my sor- 
e rows, or the extent of my bowels, but he that 
c made me. It is not natural, or kindly to me, 
c to upbraid any man with any kind of wicked- 
e ness, or ever so justly-deserved misery; but 
c my bowels work concerning him towards the 
c Spring of eternal power and compassions: even 
' as I would be pitied, and represented to the 
c Father of mercies in the like condition. In- 
e deed I have been emptied from vessel to ves- 

* sel, and tossed with multitudes of storms and 
6 tempests ; yet the savour of my life remain- 
c eth with me to this day, and the Spirit of my 
f God breatheth on my heart : blessed be his 

* holy name for ever ! And though I walk with 
e one sort of people, because my heart saith 

* (yea, the Spirit of the eternal God hath wit- 
6 nessed unto me, and shown me in that light 

* which cannot deceive, and to that eye which 
e cannot be deceived) that they are the people 

* whom he hath chosen out of all the gatherings 
' (throughout the earth), from the apostasy, to 
e manifest his power in, and his presence among ; 
f I say, though I have been guided and led by the 



( 77 ) 

* Spirit of the Lord to walk among these ; yet 
€ I am not bounded there, either in the love or 
e in the unity of my heart; but I have unity with 
e the integrity and zeal for God which is in 
e others, of what sort or gathering soever ; and 

* I have tender bowels for all, even for those 

* which hate and persecute that which is my life^ 
c and hath the love of my heart for ever/ 

c Oh, how have I prayed for the lost world ! 
r For all the souls of mankind, how hath my soul 

* bowed in unutterable breathings of spirit be- 
6 fore my God, and could not be silenced; until 
' he quieted my spirit in [the] righteousness 
c and excellency of his will ; and bid me leave 
f it to him/ 

There are scarcely any particulars of Isaac 
jPenington's second imprisonment : at least few 
have offered themselves in the search, which the 
present compilation has occasioned. It is how- 
ever known, and this little we learn from his 
friend Ellwood's testimony, which has been be- 
fore mentioned, that he was taken out of a meet- 
ing for worship, and again confined in Ayles- 
bury gaol for nearly the same space of time as 
at the former commitment : that is upwards of 
seventeen weeks. 

About this time a very severe law had been 
made, specially against Friends. The penalty, 
enacted by this law, on assembling for the pur- 
pose of religious worship, in a number exceed- 
ing four, was, for what was called the first offencej 
five pounds, for the second ten, and for the 



( -8 ) 

third, banishment : or, in case of non-payment 
of the fines, three, and six months' imprison- 
ment. Soon after the publication of this law- 
Isaac Penington, with many of the friends of the 
adjacent country, went to Amersham, to attend 
the burial of a deceased acquaintance. As they 
were carrying the body along the street to the 
burying-ground, they were assaulted by a ma- 
gistrate, who happened to be passing through 
the town. Hearing of the interment he put up 
his horse, procured constables and a multitude 
of assistants, and came forth, sword in hand, to 
attack the peaceable bearers. His first command 
to set down the coffin, though seconded with a 
blow, not succeeding, he himself threw it to the 
ground, and forced the attendants to leave it. 
He then caused the friends to be apprehended, 
and, having procured another justice to join 
him, committed ten of them to Aylesbury pri- 
son : though they were not ev6n assembled un- 
der pretence of worship. It was late on the 
Seventh-day of the week when the prisoners 
were intrusted to the constable. Aylesbury was 
nine miles off, according to EllWood's account, 
fourteen as they are now measured ; and the con- 
stable neither liked so long and so late an expe- 
dition, nor that the town should be at the charge 
of keeping the ten prisoners two nights and the 
intermediate day. He therefore suffered them 
all to return home, on their parole to attend him 
at Amersham on Second-day morning. This con- 
fidence in the word of Friends was not an uncom- 



oj 9jdo9d snoiSipj joj 9[qssiApE AjJEijrtDsd 
SUI09S }i f p9fqns }U9S9jd jiio 03. jsjusii a'piif 
« auioD oj 'pay t /po9 uiojj uopsuoqe "_,, jo 
S99j$9p Suise9J0Ui ojui f u9jjo pm> fjuamjuiodds 
-sip o.)tn p9[ X[n?p 3JB suosjad Xubui f ss9iqnj9sn 
pus A*)qiq£9i}0Bjd jo 93Uiqqui9s 9ip 9Atfq qaiqAi 

SUE[d £>Up[BJJ9pUll JO SUT29UI Xq 'SUOISB390 snou 
-EA UO }T2qj UH2}J3D SI }J # SUJ93U03 p?JodlU9} JO 
3U9UI9§BUEtU 3ip in {llJ9Sn sq JOU AEIU uopo9jip 
[unpaids jsqj 'uoiuido 9qj 9snods9 9UO ou 197 

/p9qsqdraoo3e sbav 9joqA\ gqj |iu l 93i29d , 
J99ais pu^ q^T39q ui 9iu }d9$ qaiqAi i purai Am > 
tn aou^qjiusip .10 jnoquf ou puq jnq 'Aj>p 9q* , 

[[£ p9x(0[dtU9 SBAi pUU f 9SU9S }99AYS a III 9>[0AU2 | 
J "X[JU12SB9[d A\l9A p9}S9J pUE UAYOp 3UI piiq I j 
•p9J9jSIUTUipB ST2AY J9.oUU JO SlIl^JJ JO 9SHE3 , 

on m[} os f uoi]D9dsui jubjsuoo Am Aq p9}U9A x 
-oad sX^Aip j qDiqAV f 3jsBM ou 9q ;qSim 9.i9qj , 
jBip jnq 9JB3 J9q}o ou SuiAtsq 'oui ps}3iiibsip 3 
qoiqAV siqj \\v ui Suiqjou p^q \ joj 'Ajiioaus putf , 
]99Ais AJ9A puim Am }d9^[ srq£ *Suq99Ui }E JO ^ 
'oj SuioS uaqAi f puiiu Xui ui 9su oj sb qotuu , 
os uipqj punoj Apmx pin» fjapjo in sSniqj ? 

II B P S I 'SuillJOUI 9qi UI §UU99Ul 0} JU9AV , 

I lTai Ix\\ > *(^ l I^R 9 P S9jnoo.id uBqi 'saqsiueq 
U9}jo sjoui apnjpijos joj f uouvoifiiVJsS uvpiDijuvd 
mm pres 9AEq J9q^j jou oqs pjnoqs ) e '}\ jnoq^ , 
pcq 1 apnipqos SuiqsraSupsip Awe jo uoseai 9 
Aq ;ou pu^ Upj l qoiqAi 9D^od jo J3aisub , 
9q^ qSnojq; - f jq§ipp ui J9qjBj 9ui Aq psSBUBUi ^ 
SBAi .ouipjiaq gq) pirj ^pmbsip jo djbd snoixuu , 

jhoqjlAV 110 ytfA l JBqi OS c p9|d900B ^av 5 

( SG ) 



tiouuajul im jo sssujqSudn pus Xjsauoq sqj , 

pUB f SS9UJB9[3 0} 9UIB9 uibSb j f i9AB\id pUB j 
9SI9J9X9 9SO[9 JO 91111} B J3}jy 'AJBUipjQ AJ9A , 

U99q 9ABq p[noM 51 UB[d a*ui o; Suipj099B joj , 
i uoinqiqBq 9iiu 12 in a\io[.o uiba jou f sSuiqj , 
?B9jS 5[39S jou pip J jBqj Suip9 T J9J U9q* , 
I Sup[BiJ9ptin Xui uodn uonBqojddB 9uiAip > 
5011 pBq £ Simu9j 9[iqA\. 9UO : puiui jo 9spj9X3 , 

Lm. SBAV }B9J£) '}] J9}JB ^OOJ JOU p[tlOD pUB c \\l , 

IFJ I * SB I *V 'Suiui Xub ui 9Jiiss9{d ou ^00} , 
I f 9S.req9 oqj ssBduioo pjnoqs j Moq Suiavou^ , 

}0U 'pUB t 9J0J9q SB J[9Ai OS ABAY Xui 99S }OU r 

pip 1 mou joj * 9ui uodn 9jqnojj }B9j£ jqSnojq } 
*V\I, *?I pioAB i[9M }ou pnioo 1 tuiq qjTAi , 
Suiuiof puBqsnq aj\t -punoaS 9qj uiojj A19U , 
3jud b Suisuu piiB f UBjd Ira SuiJ94[B uodn Hid , 
*J0A9AJins 9qj Aq 'sbai ^ -puiui Xui J9qum3Ui pus , 
U9XJBp jou puB f *tB9j siq ui qSnojqj o2 jqSira , 
I }«qj 'pao'j oqj 0} p9U3 [[nsj f qDiqAi f s9Apsui9qj A 
}U9S9jd s9DUBjquin9ui pmsnun aubui aibs j jnq , 
5ss9uisnq 9qj jnoqB AqnijJ99q9 puB A^snoujsnp , 
-ui ;ii9M J f iqSnoq sba\ jt iraq^ # sn oj p.iB§9J , 
pBq puB f sn &uuo}S9i uib£b sbav p-ioq; 9qj jcq; ^ 
}S9jiubui p^noAV sb uonBjiqBq ub qons 9q }q£iui , 
[gsnoq 9qj] }Bqj ptiB I J9quma puB s)U9UI9[§ubj , 
-U9 uiojj p9A.i9S9.id 3q jqSiui j ;Bqj J9iBjd > 
ui pgSBSug ugyo shay puiui Aj^_ '9SBq9.ind 9 
aqj joj p99J^B 9A\ os : .ouipyinq ui 9];qnoj; ou } 
pBq 9q pgpiAOjd c JiBJJB 9qi ui ppioAi \ jBqM op , 
ppioqs j Sui[uai sba\ 9q c 9Uiui sbav jo p9sodsip , 

3q O; 3JBJS9 9q^ pilB f }SOJ sbav ip siq §UIJ9piS , 
-1109 J9.{ '. Suip[inq 0} 9SJ9AB AJ9A SBAi pUBq , 

( 56 ) 



-snq Xjaj *sn .xoj }i japio pjnoM 3q 'in sups oj , 

Xwqij sn oabS oq aoB^d oqj sbm ji ji )Bqj sdjis _, 

-9p qjiAi 'pjo^ oqj oj qonui sba\ puiiu Xui ^Sbs , 

-saui 3q; poApoa.i \ naqAY 'JB9p sbm apu aqj , 

'sn pouuojiu pu\3 f pip Xoqj qoiqAY : ;x uodn sn , 

foj] 9}UAi piiB '.iibjjb oqj in job oj spu3i.ij jno , 
Sunsanbai 'uiEqjnj^y -ioj juaAi qai A*Ep jxajsj , 

ui auiui jo ajBjsa iib Suijps Xq ouop oq }q.oiui , 
31 po^pnf j 'oouodxo ajoqAi aqj SuqB[nojB3 ^ 
•ppu 04 }EqAi piiB f UA\op jjnd oj }BqAi — puiui , 
a*ui ur seai uE[d 9[oqM oqx *osnoq aqj ojui , 
juoAi J f pimoj§ oqj poAioiA Xoq; ojiqM. *uie£e , 

JI 90S 0} JU9A1 J f 9UJ qjTAY SpiIOUJ 9UI0S } f 9qs sXes 
/§lip{E£ , 'SSgiTISnq 9q; JO }II9U19SeUBUI 9JIJU9 

9l P U 9 I puEqsnq J9q uioqAi oj 'ubuioav 9{qB 
-}ou sTqj jo spjoAV oqj in UEqj 9}Bpi J9j;9q jou 
-ubd j A\io}s 9qj jo J9puiBUi9J 9qx '9PI S P 00 AV 
je 9}B)S9 9qj Supo9ds9.t f ni9qj oj 9pEui uieSb 
3J9Ai spsodo.id qoiqAV no : ppysuooE9g jb 9snoq 
b Sciunoojd jo uopBP9dx9 jpq; 111 p9juiod 
-dESip 9J9AV 9[dnoo XqjjoAi 9in 'siqj J9}jB uoo§ 
*9SBqoand 9qj jo jqSnoqj 9qj dn 9Ae3 Xpjiuia 
A\iBp\[ }Eqj f 90UBJB9ddc ub Suisiuioadim puB sno 
-ninj os pEq n piiB : }i uo 9snoq pp ub qjiA\ f uinu 
-ub J9d Qgg? jnoqB jo f uiBqsj9uxy JB9U f 9pispoo^\ 

p9[[BD 9}E}S9 t[BUIS B SBA1 JJ "S9SIUI9jd 9q} J09ds 
-in puB o2 oj poonpui SBM Xjbj\[ JBqj 'IjSlIOJJS 
os psodojd siq poSan jaAOAioq pnouj Jpqx 
*}i jo ;iuipB jou p[noAi jpsasq piiB puBqsnq 
Joq jo saouBjsumojp Dqj ;Bqj josodo.id aqj ppj 
ptiB '[Bsodojd 3q; oj qonui papafqo "piiBqsnq aaq 

( : n ) 






*o^ i tKiutn*Qii rami} tsmpusdxuo^ pafc& 
-us *'^5jrq§|j pTTB ^aajf). ^iii^q; jo j^ttim^jf) snoipusdmoa 
r -s Ap^napj^d ^saoaid isqio [12I9A9S jo joq^ire aq} os^b seji 
®H *66ZI n I C A9-U^|T -$> no^xEQ A"q pa^md sbai uoijipa a*9U 
e qoiq-ii jo— { *D2j ^uGjpyiu^ Snoare somsj.vddd'e p9SS9jq , 
pti^ i9Aiod s/pio'j aqj oj luoraiisaj^ y °> ^P^R!* 119 Cj0 I^ B X 
°0 ^9 poqsi[qnd ^qdmsd b in pa^pi ijjEpirEjstiinajp si sk 

: U9jp[UJ3 911} SUOOTB C p-OoSjO 90U91V^UI pOB 'uOT^ISIV'B kxVM. 

-ipaot'i^xa os s^Ai GJGqi q3 T : qAi m {ooqos aq| S^Ai sjqj, ^ 

O} }33llI-dj3U B, A*[njJ- lIG3q 3ABq O} f Sp>tl}Ulds SK 
'|pM SB Sp3I0dlII3J UI SUI33S OqAl 'lIO^UIlISJ a"jBJ\[ 

*3SBq3jnd tibuis b 'ui3ip o + pssodoid uibSb c Aiop 
'^■os jisqj Saiso[ ;b 43x031 siq Suisssadxs sbm oqAV 
pii3uj b f sSiiLopo| M3.ii Jisqj joj sjruaBdsp aisqj 
jo 31111J sq; i£3js[ ^motAbx J3qdo+suii{3 Xq uayo$ 
l^\\l }b 4 d3if jooqos 3q; jo uouBpoiiiiuoosB sqj. 
3ABq vqSiui 'pooMfjg; SBiuoqx jo sSbuibui sip A*q 
ao-)nj oqssmop ai3q+ 4 so[ 3x111} sup jnoqB oiiay 
c U3jp[iq3 .ipui jBqj J3p.io in 'xsssg in Xsqqy 
-ui^qjfB/^ * u Jsmuins 3110 Suunp p.iBoq piiB oS oj 
p3pnpuo3 Xsqj U4§U3{ + y -umo siq 3110 A*.i3A3 04 
A*ud jji+s pino3 A3q + jBqj ssudans jo .ishbui jsoiu 
~[B sba\ 4 i s.xnoqq.oi3u apqj 0} pue f psuiojsnoaE 
U33q pBq Xsqi q3iqAi o + 4 Bq}. UBq; 3iq 10 3{q« 
43MO| ipnui e oj niiiqns o + p3.oijqo a\QU 3J3M 4 nq 
'A^usid jesxoin psAq psq isqx 'PFH P Bl l ^ 9 HJ 
^ubj 3qj 04 [Bnbs jo 'U33q p^q jt sb jsSuoj Luz 
3q p[no3 aiou ni3U[qsi{qBjS3 Jisq; josd^^s 4011 pip 
puB f S3Sso[ puB ss^qnojj Jisqi psjB.issiuiuios pus 
M3iq f p3Aij §uo[ os pBq A^q + qoiqA\ in f 3JiqsuiBq 
-Sui^Dng jo 4 JBd jBqj jo s^UBnqBqux sqj 3SiiB33(^ 

pUB f p3U0UU3UI XpB3.qB SU0SB3J 3UJ JOJ ( p3p3JqO 

( 26 ) 



ttojSimia j dl^sj f siuj ox •sutff$ji5 9 T qi £q $&tite 
ijU9.i-U33q 's ( pucqsnq J9q jp? 33pj 'jou-pinj qsiqAY 
'Ajjgdoad p9i umo J9q jo Xjqsqojd j;red C }U9^[ 
tn 3JUJS3 ipj uo 9pis9i pmz oS pjnoqs Xaq; j^qi 
p^sodojd sjiAi 9qi f 9smpjnd e dif^Ltl o) SuiUTp 
-in joii pixe f |9[ aq on, f ui9q; jins 04 pauiaas }BqJi 
ouou Stnpuij }iiq f AjitoSqip pooqjnoqqSpu ieqj 
in 9snoq e joj jqSnos 9J0j9i9q:i £iijx *p93i:of9.i 
puu p9ziuouuuq peq A*9qi f iqnop ou r iuoqM qjiM 
put? f p9J9ijns p^q Xaqj uioqM qiiAY f qimx 9qj jo 
9§p9TMoin[ 9qj oj SiniaipeS in [ejuaratujsui U99(j 
peq A*9qx moqx^ 'siuojp^qQ 9ip jo pooqanoqqSpu 
oqi ui spu9iij 9qi 01 paqon^B qonur 3J3/A Xaqx 
•J9ixiieui Suimojjoj 9qi in 'uoq^iiq^q ejqfcitns 

V, qiTAi S9A[9SUI9qj apiAOjd 0} pUllOj 9J3AY SUB9UI 

qiSu9[ ly ■•pajepi ipnsip U99q qieq sb '110.11 
-nd siq pue unq qioq p3iiiraui03 peq aiojaq as9^ 

9qi OqM 91t>JlSI§etII }U9|0IA 9UIBS 9qi <: 119UU9g[ ^q 
'uosud oj p9llIUIUl03 pUE UI9qi UIOIJ U^B) S2A\ 

'11 ui jnpsri A^snoiiEA r uini siq ut 9ui0D9q Aiou 

SBAl 'X[IUIBJ 9q| UI p9J9JS0J JpSUIiq U99q ^UlABq 

uiOjj oqAi f ii9J[p{iqD 9qi jo f ooi \iojru 9qj r 90B[cf 

J9UUOJ 9qi IE 93U9piS9I jpqi 2uUl\(J 'UJEqS 
-J9Uiy 1BS9UO SnOtO^ds 9I0UI 01 p9AOUl9I 39U3q} 

piiB X S3 IIO 'IS ^ uo Jl B H3 P^U^ 3 qsusd SuiuioC 
-pi> 9qi ui s,ouiSpo| p^q Xjiurej 9qi spiBAuajjy 
•[ojsijg; 112 jtsu h uo 9jiqAi b joj 2U9ay i:pSuijdg 
riupqnr) jnjqinoA" ' gqi pitB f pu^qsnq Jsq a^9U 
3q 01 f iLmqs9|y(y ;b jpsjgq p93B[d sjiav 3qx 'dn 
U95[0jq suai i(|iuxej 9q^ suB3Ui 9S9qj Xg *9^3S3 
tiq jo uoisssssod U9^;oS p^q oqAi suosagd 9qj Aq 
r »snoq siq jo ;no p9uin) 9J9A1 X{iuibj pue 9jiAi siq 

( S6 ) 



# 4U3UIUOSU(Imi J911J9 p9U0UU3UI-JS^l 9q} III &e\ 
U0%§UIU9^ L OBESJ }V\\l 9UIU 3qj SuUlip c )Um f qj.§U9[ 

^ jb9jS os oj suoptmiqoBiu jpq; JLjjlvj 01 9jqE 
3J9avsuoi;ej9I 9qj ipSiiaj }£ jnq f siins-MBj suoiiea 
t{UMp9X9[dj9d puu f sjutJU9j jpqj Xq paSuojM. osp 
aj3M A9qx *P!F AU ! s ^ Ai V B0 UB jnoqJiAi joAVsue 
Jiaqj 9.t9qAi f Xj93u^q3 in jins b ui ui9qj p9AjOAin 
pnq f a^9Ms o} 9niruos snopu3iDsuoo Ji9qj 2m 
-Aiou?[ 'oqA*. f suop^[9j jpqj Xq p9*mfui U99q peq 
Xgqj ^q^ S9}E[9.i 9jia\ sijj '^ios9j oj qaiqM o* 
ouioq e iCpojEDs psq 9q }U3ui9SE9p.i siq) uo jnq 
5S ( X9}9J '}§ }iioj{Bq3 }B 9Subj^) 9qj p9[[B3 f 9snoq 
siq oj p9UJTi}9J psq uojSuiugj dbesj f uosud 
UIOOJ S;U9UI9SB9[9I JXU9A9S siq no f 0IH3HIITT 

'puduf. 

V 0% JLJ%%dl'—ll fO todg&J, V^—IWISVDOO $1? '0% 

/isuqjjb poojqpiw qs9j^[ , payiiud pvj.% sii[~ — V9s 
W uos sn[ Jb-i[jv?p — SllU9jplS ui fiouvisuoo SU[— 

SJ21110 ilUVlU 1ft$& JU9p)d fiq p9SV9\91— J ^UipV9^ p? 

'fuziuuosiadwi tyxis — pv-9piiu9CLiioj -^-su dip)d3$ 
-p? 9\{% spu9iuu9dns 9i[S—^9ptS'pvOjfi iiivvsd9iayir) 
2snoi[ v S9svi(9 t ind 9jtai syqjo 9diw;sissv 9i[i fiq— 

X9SS£[ 'ffoqqv-iiiviiyvAl l v V dV0( l °l S30 % — -s^ong; 
He spwidj? siq oi %U9Uiqpviiv — 9}V}S9 siq fo sso'f 

*AI 'JVHO 



»'Z99I <q*uoinp£ jo q^ 'Ijtiqs^Ay ? 
•UI9.I9q} 3 

Xjuadsajd pus 9jejj9M .mo a" jo , 
aajisap pue f qmix aq* ui puauj anoj^ 3 

*9SJ9A , 

-iiod 9X uioqM. q;iM [jb jo S9^9 9qj. in uoa* , 
qSnoiq} Stnuiqs puu c iioa* jo Suiui^aoS 'no a* t 
ui SuiuSpj 9jij snogjqSu f .i9pii9j f }U9aouui , 

^99UI 9ip : 9AIJ 9A* 9J9qAV S93B[d 9l[J UI JIIOA , 

-fcs pooS v 9q Xeui 9a* jnq '}{ uodn 9DmSsip , 
oil Suuq Xeui 9 a* sb }{[bm oj os puB f s^JB9q jnoA , 
tti }i jo uoiss9ssod pin? 'juauiAofua c qdiajl9s , 
oqj 'qjrux puiui og qu? joj pus ui siqj op , 
o; f uodn pajreM. 9q jsnui pao^ aqj jnq . c 9,ibus , 

( 06 ) 



aq* jo ;no J3qjoiiB &pi\ joti 'jpsji 3AJ3S3jd 5 

JSippil UB3 ^I SMOIDf piIB f J3piI3} pUB 3[1U3§ , 
ST l[3Il[M }Bq} III JSqjOUB 3U0 13 AO q3}BAi pUB , 

r sA*eAi puB s?jB3q jiioa* oi qojjeM f o§ noXm ,, 
S3[iu 3ji[ sb f uodn pajduiBi; sq {[Bqs Xjbjjuod si , 
iprqM. Jfcqj puB f uoiuiuiop s f quiB r [ sq; in U3A3 , 

'UOIUiraop 31IJ} 3qj III J3AO 3UI0D [JIM 3A f SSIUIB 3 

sq abui jo 'ussq q}Bq jo c si }buj Suiqj Xub , 
piiB f pjo^ 3qj oj ssiBjd b sq tjiay 3 A usqj pay * 

\I31J}01IB IJJIA\ 3110 f Xj.oUIAO[ piIB f AjqB3DB3d , 
r A[J3piI3J f X[5[33lU f i(p33Ais 5QBAV pUB f SS9U}33AiS , 

in pjo'j 3qj Xofii3 abui oA* jBip f juids siqj lit , 

>]{BAi oj pspinS sq oj ptre f }TJids siqj |33j 03. , 

}IBA\ JO , SlIi;urM 3C[ Alib ui sciiB+usdaj pUB j 

3SU3SJI f 33UB)U3dsJ pUB 3SII3S 3ALo pJO^J 3U} \\l% % 

SupIBAl pUB i JJBJ JO dip ZlIB U33q SBq 3J3UJ JI , 

'piiBq J3pii3j b qjiM jpqjouB siio ihndjs-q ptiB , 
'joqjouB joj 3110 SaiiBjd jnq 5 jsqjoiiB jsuibSb > 

3UO SUOUBS1103B §UIAB| J Oil piIB . f J3qjOUB 3U0 , 
SllIAlSjOJ pUB 'JSqjOUU 3U0 qjiAi SuiJBsq piiB , 
*SS3UJ3pU3} pUB r 33B3d pUB f 9AGJ SI 3JI[ JllQ » 

'spiISIJJ , 

•sjnoqq.oisu srq /uiBqsJSiuy , 

JO SpiI3IJJ j 0} p3SS3JppB SI }{ -AjIUliraUIOD UBIJ. 
-SIJI[3 3qj JO 3JBJJ3AV 3qj 3JlS3p SB qOITS §UISB3[d 

jo ]ibj AqsojBDS UB3 lusinuosijduii siq} Suunp 
f iJB3q iU3[0A3U3q siq jo uoisnjj3 jjoqs jsqjouy 

e *3in in ^ji^ oq* jo u§i3J , 
p3qjn;sipun puB" e i\nj f 3jnd sqj joj sSuof [ncs 3 
iuu p33pui • £ •£> JB3a -upjsqi qsurioij q?njx j 

( 6g ) 



Iiq puu f p3}p*3 sq a^ui pjo^ 9irj jo auisu 9qj , 
|uip 'Ajriuej aui joj sj9AYid A\p wdjliuz \ , 

VZ99T c q^otn ips jo i^gi 5 

•./j ;j , °0}9.i9q3 a\iiu}U03 si -, 

|#qj IP' ^Jdio pjo'j 9if) in uomiuiop pin? 'UIOJJ , 
iioueic:L p Mod puu f tfinijQ dip «| XjijiqBjs , 
pus juamopjas p9j A*i>in j jBip f 9A0[ iapika* in 3 
'out oj [njdpq sg ']jB3q uayo a\u unql Ajlrij , 
o.rbui sjiiuM puis sdJisdp Xui paj jsaeui noip 5 
'd'D XS3 Q. ' SA ^P ^ui |p 'raiq 3ioj3q juidsjo > 

SS9UJ3pilOJ piTB A}T[lUini{ !p3JI3d UI >{[UM XeUI , 

put? 'pjoi sqj sjqpq .xsjqranq put? jsaood jdA* ^ 
9q Xntii j }nqj f pjoi oip jo .u?3j sip qnAi > 
p9[{u 3'ioiu }9A* sq iCuui i jeqj 'ua^oiq aioui , 
}9A* 9q a"eui j mp f 39q; sa^9q pio^ 9qj ieq; , 
99ii)3Jiis3i3 piiB q?p?j in c id£vxd Xqi JT23JJU9 ^ 
I .<9A0{ Xqj gsq j •£ -x) j^9p f puy •pio'j 9qj , 
jo }[joai 9qj ui sj9inoqrj[-MO|[9j pu£ tiajqpjq , 
iqj jo pm? 'psinouoq pire f p3}uioui2 f U9Soq3 , 
ipi?q pjo^j 9qj uioqM f 39ip 0} 9A0{ jt>3p put* , 

UI99)S9l|Siq UB p9J J -9AO§ 9q| UIOJJ 9jl{ A*UI , 

dn jqSftoiq pui* 'qui p9iQ}S9J: pun p9}}U qmf , 
oqAV f pjo7 9tp 3q p9ss9[q \q :Apoq oqj 'ixiojj / 
ip§U9jp pus 'q^iAV A^mn p9j i \13ye p3qn?3Jq , 
pus r JOj p3jrBM. §uo{ 3AEq j qoiqAi 'Ijiiiiuiiq , 
pun f .iB9j r s39uii9^ojq ;euj jo uoqjodojd 91110s , 

piIE f pj-07 91^ JO iC0J9Ul J3pU3J 91{J [99J I > 

'J9pB9J 9q^l 
0| 3jqK}d93312 X[pj9U9§ 9STAU9ipO 3q.A*BUI A'jqiiq 

{ S8 ) 



^ojd puB 'puaijj jtjqj joj ui99}S9 qStq siq 30utA3 
oj piiB f siq} 9A0.id cu 9AI9S Xbui c tobS A\mqs9[A*y 
Iuojj it9}jija\ r xo^ 9§jo9q oj J9j:i9j Suiaiotjoj 9q£ 
*dn unq p9}jq 9Acq o} jj&ddfe joti s9op h f s8ui 
-J9j|ns siq J9puti 'uoubtosuoo jUBpunqB siq pBi{ 
*UMoqs U99q SBq SB 'tiojSuiudj obbsj q.onoqjjy 

*899T -IB9A* 9qj in p9§JBqDsip sbav 9q 'Suiqjou 
aoj Suoj os p9iiosijduti 9q pjnoqs ubui b jBqj. 
}jnoD 9qi jo agpuoM 3qj qjiAY f 9J9qM f qou9q 

s <^ u d J° l jno3 9l P J° aBC l 9l P °* f snd.i03 SB9qBq 
Xq f [BAoui9J siq paitiDoad 9Jiav sjq jo tioijBpj 
B qjSu9| iy -sqjuoui IBJ9A9S 3ibjs :>[B9AV b ut 
jCbj 9q }Bq} f p9jqBsip qortut os r J9A9M.oq c 9uiB9 
-9q 9jj *;u9ui9uguoD jo sjno.oii 9qj Xq p9jjp[ 

9J9AY 'S9JJBq;3 pUO09S ?qj JO U^I9J 9qj UT oqAi 
r S.I0SS9jUO3 JO XlIBduiOD 9qi 0} Uliq JU9S pUB f 9Jl[ 

siq uuq }so3 X[JB9ii pBq n }Bqj f A\njB9qtm puB 

'dlUBp 'pT09 OS SUIOO.T III Av\ 9f{ '.IBpiI9TBD 9qj. 
UO J9U0SLld B SB p911Ui;U0D SUB9UI lB^a|[I 9UIOS 

Xq jnq fgzissB jo suoiss9S J9q}i9 oj f dn jqSnojq 
J9A9U SBAi 3q 9Uip qoiq/A Suunp 'jjBq b puts 

JB9A* B UOSLld III p9UIBUT9.I 9JJ "p9JlBdu.ll XjlB9.l3 

sbav jii9iuiiosuduii siq; Suunp oo; q:qB9q sijj 

f \ 9J0UI.I9A9 , 

joj 'ssaupooS stq oj f uiopsiA^ siq o; f j9A\od siq , 
o; f 9A0j siq 0} f XD.i9Ui siq oj 9q a\ioj3 f 5>uiAJ9S , 
-9ad s 4 J9q;Bj; A*ui jo quiB[ ]SB9j 9q; jsihbSb [iba , 

-9id }OU JJBqS 9^ '[[9q JO S9}BS 9qj Q '[9BJSI , 

S9{qnoij jBqj [[B jo q}B9p 9q; (9jq ^uiuxoo , 

-J9A0 f (llJJ9AV0d f 3.ltld 9qj Ul) SU199S f 9UIBU i 

snouo[S siq o) Sins jsoui[B p[noo j ,/Suiinora tJ 
( X8 ) 



Aq £ 1111110111 „ '31X1 0} p9M9U3I 9IE piCJ 9qj JO , 

saiajaul 9qj ;nq i 9111 9^sjoj jou qjop qj.oii9.ijs 9 

aui }9A* c iC[pjBMjno pue XjpjEAiut qjoq ssgu ; 

-}[U9AV qOllUI }[9J 3ABl| j f p99pui 'qSnoqx '3U1 , 
OJ JllJpj9UI pUU f 9Ul JO J9pU9} SI piO'J 9qX , 

pies 9Auq I 
}Bl{AV AjIjdui9X9 [JIAV f J9^9{ SuioSaJOJ oqj 9ioj9q 

sqjuoui 99jq; jnoqB Xinqs9|Xy vz uajjiJM f pu9uj 

•B O} I9JJ9J E JO )3«J$X3 SuiMOJ[OJ 9qX *SS9US1109> 

-jqSu jo }U9Ui90UEApE 9qj joj §uiq}E9jq pue 
f uoiss9jddo Xq UAiop jseo ;ou f sx>uiJ9ijns jspiuiu 
uiJud 'puiut pajuiiBpun 9qj SuiXiqdsip : uosud 
siqj uiojj p9}£p suouB9T[qnd umo siq jo jgq 
-uinu oqj Xq p9ytjdui9X9 jgqjanj si siqx "juaui 
-9uuti09 jo sXep siq p9ssud 9q qoii{M ui J9Uubui 
9qj Moqs oj Suiaj9S pue 'uoiprujsuj qjiAY 9}9[d 

-91 f 9J9qj p9UH2UI9J 9q 9UII} 9qj Suijnp JO '9Stl0l{ 
-UOSUd Siq UIOJJ p9}T2p SJ9}}9[ J9qj0 OS[B 9JB qoiqAV 

in -nBpu9>i uqof L(\ 96^[ ui p9qsijqnd f uoipa[ 
-[09 9^[ v uiojj 119^1 si J9^3l £uic89J0j oqx 

<*999I <i[}uora ipg jo \#f$> , 
'[oeS vGnqsaiA'y m0J ,d[ > 

/d'l* 

o {t\0S AIJJJO 9JEJ , 

-J9M. 9qj JO J9JIS9p pUB J9A0J 911J} 12 SB U91JIJA1 , 

9AEq pue 'sSuiqj 9S9q; ui pU9Uj Xq; uib \ > 

pus }B9jS os 9^ {[lAi Xq9J9qj sso{ Ai\i 9sn^99q , 

i ui9qj ;noqs p9Ai9D9p 9q jou jsa^ui noq; ;^qj 5 

*jq§i[ oiu* siq joj pof) uodn jibav f Q *33HJ > 

UJ90UO9 X[J^9U Xi9A sSuiq; 9S9qx *sxq} SB Sui , 

-[B9p uiiqd qons q;iM ;9Ui U9yo ;ou ;s^q noqx j 

( 98 ) 



<? unq 9J0j3q siEsdcb 9q u9uai salo 01 3jqn sq » 
3ij fjiM lunobotj %ty& jo f puuis a^tftifc aibt^ > 

,* pOQ 03 jmWq SI diqsJOAl pll£ UOI%9j A*J9A ' , 
3S0UM 'UETII IBql JO 9UICD3q [JIAi ll>q*A pUB '! Ulllf , 

01 9[quid933U si uoiUAi f pof) jo si ipiqAV fcqj , 
A[uo lttq c (s f utrai J3uio aue jou f spdod aqj jsqi , 
-I9u) Suisooqa jo Supgfetxt s/jbui jo lioiSipi u , 

20U SI -21 'qilUl p9JtlSSt SIU1 AVQU5T 'puailj f puy , 

\vof sjnos qui si ipiuAV iirqi tiuq jo saisd \ 
~3j.puu duai iSAEiu noqi i^qi 'joa.igqi sitrjj ', 
sui unq 01 aios piiB c 3JniBU pin? 9jq siq Aq , 

p9mjOJSUU.il 9q isifclll 1R0 L f 9 jqT3J3SIltI A[fBUJ919 , 

puu X[quj9A033JJi sqion isa"t3ui noqi luqi 'fumy , 

IpTAl 33-B3Q Aqi 9>plll pill'. f SAT2A\ AU1 J9piSU03 01 _, 
'33qi q393S3q 9A0J JO S[9M0q 9qi UI piIB f SS9U i 
-J3piI31 III 39lp UJfcAi J f AT3p IBqi UI 9JUSU3 T L d §frt , 

-xnnsuoD puu f qr^A siq jo ss9U9{qiJJ9i 9qi pin* \ 

*'2Un033B orSJOSS9J.oGUU.:^ §UI|]BQ S,pO£) JO lup , 
UIB3J93 U 3q 01 3J3U1 SaiAiCli:] piiy *SJ0SS3J§ 9 

-subji 3u; jo 'spuaq sqi ribHit ptre f sjj^3q 9qj , 
UI s;U9UlSpl"lf SHOOiqSlJ siq uijoj sSuuq pOQ } 
SB f 9SJtl3 Qip {39J lStltit ipiqAV pilB '33J113 3qi , 

si qoiqAi 01 ,'33 41 ui iq^nou o; lqSnojq puu > 
'"■pauirisuoo 3JaiBU A[qijsa atp pug pus 'Suis , 
-S3iq 9qi lnaqui puB f p3SS3[q sqi jo p39S 9qi jo , 
unq iq 9pEra 9q iS9jqSiiu noqi itqi : 99qi ui , 
ss9usno9iqSij jo siiiuj 9Ui qi-ioj .oUioULiq puc > 
^qSiau iJB9q Aqi Suiuijoj poQ jo JSAiod 9qi i 
{39J lsgiq&ui noqi 3^qi 3JiS9p 9iui b uiojj ptiu , 
f 99qi spjUAiOi sao[ arui jo sSuijji;s 9qi in inq } 
f pu9-Aq auu joj iou f siqi itjai 9Auq oqAi c JLvs , 
01 iU9S9jd ;u 3-\uq J i«qM jo mils aqi si siqx , 

( M ) 



\U9SIUt , 
puK uis siq T33J UIIt[ 33[tfUI pufc 'UBUl SS3JJ . 
.-sip [[iav pao'j sqj ipiqM ui c jnoq Xuijojs pue , 
snojqnojj sqj ui *ji Aq p3J3jpqs sjb }uq:j-{[s oj , 

'A*}3JES pUB f 33E3d f }S3J }33A\S 3q ■ JJIM q3iqM , 

}«qj ui p3AJ3S3jd puB f oj papmS sq jsajqSiui , 
noq; }sq} jnq f juno33E A*iu no r UEiu jo po^ , 
uiojj jsqjp 'ja-jjns jsspjnoqs noqi } f Bjp DJisap , 
jou op J }3A* f (uiiq Xq psjopusj put? pajapis , 
-uoj 9jb A*3ip 3 join sqj f 3JU iCsqj sssjdpq 3J0111 , 
aqj oqM) ssuo }U330uui siq jo ssiibd sqj pesjd ', 
I jim. pue f qj3piou3q pjcj sqj qSnoqi f puy , 
•qjaupsnf sq lsqM .oiiiAjpsnf pay f S3imqq pof) f 
}BqM. Sii|uiB[q f 33qj qiiM A[xui jesp jjim jBqj , 
fc 'jj^3q .{q; ui po*} jo sssuiim sq* jo \vu% sqi , 
oj Sinqj }Bqi jfauq ^subd noqi ji f pUB 5 uisqj , 

JO 33U13tlUpU03 JOU §UIUUlSaq 3qj JOJ J3UJ , 
-I3U f LI0pB3OA0jd OU 33qi U3ALo 3AT2q J OJUll , 

-3J3qM f 33qi uiojj sSiiiJ3jjns Am J3pun sjii^u , 
s^quiEi sqj ;{3j 3ABq j '33qj oj jCes Xjiuj I , 
siqj }iig *}ou moio[ j puuq Ai\i 0} 3mo3 jjim , 
siqj J3q;aqAVJo Moq piiE i Xses ss333E punoj }ou , 
3AEq j jsq} 'dn psjJBq os ussq qi^q Ab/a Am , 
jnq f 33q; oj jlim a^jsulioj 3Ai?q j •sjujeu Sui , 

-pm§ pUE 8llip>3l[ LIB JO SI piIE f lIJM 11 S13M 3A0[ , 

aiuj in joj : 33qi 01 .oiiiss3[q e sq Xuui 11 vz\\} , 

^uipuB)SJ3piiii q;3Aio oqM f pjo7 3q; 0} ^JH3q , 

Aqj da Suiijq ^i[iuinq piiE JB3j in ^1 pE3}j , 

•3A0j in p3so[oui siqi 33q; ;ii3s 3Ai3q j 'Aimb , 

rlUI JO SJ35[JOAi piIB S^JOM Ol\l SpiI3J113 qDiqM , 

Xj9siui pue qjEJM. 3qi sdeoss aV^ii pios A\\j }bi\i 3 

i33qi UI UAlOp JllD 3q iq-ollll f J03J3qi S>[JOA\ f 

( ** ) 



JIA3 3qj qjIAV f 3JmBU JIA3 3qj ijfcfjj pUE 5 tllltj 0} > 

3[dpuiid jEip uiojj qjaoj }-q§rio.iq Jituj poo5 , 

pUE f pO£) UIOJJ 3JI[ JO SjdpUIjd B [33J jssjuSiui , 

uoqi j^q^ 5 iieui jdrujoo jo s^joav pue 'sXbm , 
f S}qSnoqi sqj jsuib§e pile f poQ joj sauijssj , 
uoxqAi f sj.red J3UUI sqj ui }Eqj U3A3 f sasqjo , 
in }e pspusjjo jjb noqj ipiqAi ^qj O} 'jjesTj,', 
uaio Ai\% ui josfqns 3q isspjnoqs noqj f p33puj } 
\ juSijb ueui p^3[ oj 3[qB Xjuo si oqA\ f 30u^pinS 3 
siq Aiou^ pu^ 'jwidg s^poQ o; jnq 'uiopsiAV pile , 
{[lAi uAio Xqj oj jou 'Aios }S3jq§iui noqj v^\\ , 
O 'desj ixoq} }snui noqj f 3J3q uavos jsBq noqj , 
)BqAi pus fsuiSsq A4UU3}3 usq; pu^ r p[JOAi 3 
3qj ui 3q o} sun; e }nq jssq noqx 'unq uiojj \ 
anouoq pus A*3qiqou 3iu} sq* joj iieai pin? 'sa^um ^ 
pin? }JE3q Xip ui unq jnouoq f pJ07 3ip 3joj , 
-3q }iiids A\\i ui mo| 3q 'uAYop 3uioo i q <j jjnq , 
33qj op }ou J }qSiui f sanouoq pus ssjju pjuAApio _, 
39qj 3AiS pjnoqs j ji ^Xjj3qi[ sui usaiS }ou 3 
q:p2q pjo r j sqj uisasqM r ui3J3qj 33qj oj A\oq sui , 
3A^q noqj jsspjno^ <;3sm?3 jnoq;iAvqSnou9 sui 3 

p3J3IUJB J3A" }0U noqj }S1?F[ '3UI00 0} p[J0Ai sqj , 
UI JOU 'p[JOA\ Siqj UI 33qj }SUI12§E pOQ 35[0A0jd , 

J3ipi3u isXeui noqj j^qj sb f suoi}3B puu 3pB[d 3 
A\\i ui jpsXqj Aneo os jsXbui noqj }Eq} puu 3 
°3JEJpAi Xqj 3JIS3p J l \\ JO 3SU3S sqj jo jspiui , 
sqj ui f jnq .' Iui3U3 Xqj sui sp^ui ^ou qjEq 3Ui oj , 
3Uop js^q noq; qoiqAi ^qx °ojuii3J3qj 33qj ^ 
|{E3 {l^qs sq usqAV uiiq o; juiiooob 3[qBj.iojuio3 , 
v 9Ai.o ^sXsui noq; }Bq; : jqSis s { pof) ui sjq^uq , 
-snf X[na; si qoiqAV ^qj puts f 3[qou puB ;q.oia si 3 
qoiqAi ;nq; op o; jpsiqj A\ddv f pu3iJj f A\Oj^[ ; 

( £8 ) 



*P°0 J° SAi ^I P lIH II! M 9l P °J troucu , 
-Tpioqns 9np jpqi ui puu 5 puooas 9qi ui a"[uo , 
s,uum puu :99U[d isju 9qi in paXaqo puu dn i9s , 
sq 01 9ju sayuj puu jjia\ siq luqi puu f ucui uuqi , 
jaqSiq si po*) icqi f jo p9Jnssu A\\nj uiu ] siqi , 
}ng[ -out UAVoqs qicq pjo^ 9qi qoiqAY 'pooS , 
Xqi joj '99qi 01 uaiou^ .oinqi aaiu 9>[uui 01 Sui[ , 

-JIM 3q pjUOAY J SU . ( SS9UI9piI91 pUU f SS9U>[99UI , 

'9aoj ui 9in A\oqs 'J9ji9q }S9AU)U}[ noqi puu , 

'lOU 9q 51 JT fUl9J9q p9UUI9pU09 9q 01 4011 uiu. 1 , 

'9Sjno9 iqSu u 9q siqi jj \ioj9J9qi uiiq qi9ss9[q , 
jnos Xui f 9iii Xq 41 jqSno.iAV qiuq 9q U9qA\ puu , 
5 li uuojJ9d oj qi5u9J)S joj uiiq uodn iiuay j , 
f 9Jiisu9{d siq isgjiuuui 9puui Suiqi Xuu ui qiuq , 
9q J91JY 'iq.ois siq ui 9}quid933U si luqM Sui y 

-UJ90UOD Uiiq UIOJJ UOIIDUJISUI UIU1J99 9AI9D9J , 

01 puu jjiA\ siq avou^i 01 'A*up puu iqSiu *po£) 9 
uodn iiua\ 1 f pu9 siqi joj -qiJB9 9qi uodn 9J9q , 

sXup Xui \\V f U9Ul \\V 01 JJlAl-p00§ pilU 9A0J , 
911J1 UI pilU "9UIUU Siq JO JC9J 9UJ1 9qi UI pO£) , 
qilAl >{[BA1 01 lJC9q XlU JO 9JIS9p 9qi SI ij , 

'pil9IJ J , 

\i91UAV92pug jo [jug 9qi ox , 

•joino9SJ9d §uiiU9[9Jiin siq 
Ol J9U9J SuiAVOQOJ 9qi 910JAV J9J9jjns snoid 9qi 
luqi r iU9Ui9uuuo9 puoo9s siqi 3uunp U99q 9Auq 
Xjquqojd isnui 11 puy *9jnsu9ui siqi jo JoiD9Jip 
aqi U99q 9Auq 01 pauodai suav J9icAV9Spijg; jo 
[JU9 9ijx qouS A\mqs9[Xy °* uiu2u u*iq paA*9A 
-uoo f p9q ui unq Suizps 'puu f 9snoq siq 01 auiuo 

( S8 ) 



jitllpJJ CIOJJ SJ3ip{0S JO A)AV(l E r q}uoui B ahuibj 
siq ui p3p:?3S uibSb ussq p^q sq aiojaq jng 

*9Uioi| uanisa oj p3J3jjns sbai 
uojSuiuajj dbbsj f 33ii3no psS^jjB ou joj puB '3jq 
siq jo jS'SuBp qjiAV 'squxoui suuijo ;u3ui3uuuo3 

B I33JB f pUB < JSlXqBJ UIOJJ p3UIB}qO SBAi 3SE3[3J b 

f aiBJDuyjo jjb3 sqi jo }S3J3jui 3qj iq 'siqj js:»jy 
*s^33AV xis }noqB dn }nqs sba\ aq ipiqAv ui f 3snoq 

J3qjQUB O} p3A0lII3J 3q OJ 110}§UIU3J p3^imJ30L 

s 'pUBqsnq J3q 10 aquasqB di\f in 'sjiav s^istobS 
sqj qoiqAi 110 * 3n§B[d sqj jo psip [OB§ 3qj ui 
jsuosud b f j3A3Aioq f q}§us[ jy 'ao^uossasd sip 
jo 3jnsB3[d sqj UBip p3.iB3ddB ;ii3Ui3uyuo3 siq 
jo 3SHE3 jsqjo ou spqAi sqj jjb qSnoq^jB ; }S3nb 
-3J sip ;ubx§ oj pssnpj sq }Bqj f J3Uosud jusoou 
-ui sip }sure§B sansBsjdsip b jbsjS os psAisouoa 
SABq c; SUT33S inraisjqou sup }tig; *uoi£b}uo3 
sip jo JB3p sq ppioqs job§ sq} [pun 'asuosud 
b ;ds5[ sasqj puB 'uayo; sq} in 3snoq .isupouB oj 
P3A0UI3JL 3q p[110qs U0}£>UIU3 j obbsj }Bip jiiiusd 
oi 'Xjunoo sqj in asAiod puB iCnpjnb 3[qBJ3pis 
-uoQ jo uosisd b Xq paunjjodrai sbai oqAv '[.ibs 

Sip qUAi 3pBUl 9J0J3J3qj SBAI JS3J3JUJ TlOpiIO'J 
UI f 3SB3Sip |UJpB3Jp }Bqi 0} SUIIJOIA JJ3J spiiBsnoqj 

a*ubui os qoxqAV ui jbsK sq} sba\ }{ qoBS sqj 
ui sbai sn^Bid sip }Bqj pspsdsns sbai n suip 
sup jy /JsjBAisSpug jo j.ib3 oq; jo 3JiisB3{d ? 
sq} Suijnp 'Apojsns sjbs ui uiiq dsa^ pu^ saisd , 
-3J p[iioqs J3{obS sqj ^qj , Supjoduu f J3pjo jo 

SllUipnUI JO p*dD[ B Xq p3)HUIUI03 SBAl 3£[ -Aaliq 

-S3[^y jb sa3^Bnb pjo siq oi f sj9ip[os jo pjBiiS 
is aspuu "asuijBj i(q ;u3s sbai piiB .'apipTos 3pn,i 

( 18 ) 



ai[} papule A}^99tti oh 's^png jo ajumoo 9qi 

JO SJUEU9jri9I[ A*}ticfop 9qj JO 9UO J3tll[UJ dijiq c { 

3JOj9q oS jsnm gq jcqi miq pauuojui pun f :ju«J 
-JEM a"iiu jnoqiiAi asnoq siq oj 9uu>3 jaipjos y 

•ajujijiui aqj jo spureq aqi ojui 
9SE9T3J Siq J9JJE UOOS -oUITJTJ Xq 'J9A\.od [lAp 9qj 
JO UOTSS9jddo 91{J UIOJJ p9J33JOjd 9J11SE9UI 9LU0S 
UI U99q 9AT2q 0} SUI99S 9l[ 'U0J.OUIU9J OEES] 03 
Sy U9UUBUI 9[qt2^JEUI9J 12 UI f UJllJ9J JI9qi JOJ 
3pUUI SBA1 A*EAY Jtiq .' SUOIlEjUiqd 9l[J p9q9E9J J9A 

-9U 9Soqj jo jjed j91E9jS gqj puu f pjsoq-diqs uo 

}U9S AjJEnpU 9J9A\ AY9J f 99U9JJO pjiqi 9qj p9lUJ9J 
SUAV JEUA1 JO p9piAU0D 9J9A1 OqAl 9S0qi JO U9A9 
pUH f 3U9UiqSIUBq JO PB 9qj UO p9UOSIiduiI 9J9AV 

leqj a*ut»ui 9qj jo isqj f 9jqi33fjtuu9j Xj9A si }i +ng 
•qiiuj 9q oj M9U^[ 9q qaiqAi j^qj oj Xuoiups9j 
oi[qnd k dn pjoq oj jegqjoj jo f ji o^esjoj -£[iq§i[ 
pjnoAY 'uopiqnqijj jo sjbsa* Xueui os jo 93nd 
sqj ju uoiss9jojd ju9S9.xd siq jqSnoq puq oqAi 

UBUI B )^q; p9139dx9 9q OJ JOU SUA1 JT JO C[ '4U9UI 

-qsiu^q oj Xjoiraedajd dgjs puo99s 9qj qSnojqj 
Sinsscd ui Suo[ 9q jou p[noA\ 9q jeqj 9[qnq 

-Ojd P9UI99S II pilE r J9AV0d JIAI3 9qi JO AOJ9UI 

9qi is 9q oj avou p9JE9dde uojSumgj obbsj 

•ijIJIAIO Siq J0J J9JOE.O 

9qj paijijEJiS Xgqi pus f p9#Jtqii9 9J9A1 suoiu^d 
-uiod siq pug uoj^uiugj 'qjuoiu 9UO jo 9Joi9J9qj 
uoiiEjidxo 9qj jy ■sqjudra xis pus spunod U9j 
jo 'luauiuosudun pin> Suiuu puoD9S 9qj ui os 

pUU 'sqjUOUI 99.iqj JO 'spimod 9AU Suip993X9 10U 
SJ9A\ J3E 9qj JO SpJOAi 9qX *J9qjO 9qj C \U9UX 

-qsiu^q Xp99ds 3jn90jd oj 9JiS9p k pue f jsju 9qi 
( 08 ) 



uoissDoo jqxhui Aiwaj 'juauiqsiuBq o} snoiA3jd 
mauiupsTjduii jo UU3J 9q; puis C 3UQ 9q; q}oq 
U9SS9[ oj j3A\_od pirq S93psnf 9qj IVVfi p9AJ9sqo 
qc[ oi si 5 j •jusuiqsiUBq joj |3H aqj uo f uosud oj 
qjuoui 9uo joj ui9q; p9Uiuiui03 'pasnpi osanoa 
jo Supq juauiA^d 9qj f puB f q3E9 93U9d}q£i9 pus 
s.oaiTjiqs xis ra9qj p9iiu 9J®j9.i9q} 9S9q£ 'uiaqj 
p9)}iuuuo3 psq oqM S93i;snf 3q; oj ji Suijj9j 
-9i f 9sriB3 ipqj jB3"q o; p3snj9J (uojjot/^) 9^pnf 
9ip }iiq fp/jsq ib }snf 9J9AY s9zissb 3qx 'sraiaj 
uaio jigq} uo 9S9qV 0} sSuiSpoj p9}UEJx> f SJ9tI0S 
-ud J9UU0J oui jo SS3HUIJII 9qj qjiAi ijqsqojd 
panSuBj r iuni9j[ siq uo r J9j0B2 9qj pue : ui9q* 

UIOJJ }U9UI9x>EIll03U9 p9p99U UBqj f SJ9J9JjnS-AiOTJ9J 

siq p9Ssjno3U3 J9q;EJ gq }Bqi f J9jjns oj p9U§is 
-9.i i{{niJ39q3 os pus e imds siq m XpAij os sbav 

'XlEJJUOO 3U} UO '3JJ *U0i;njUSU03 Siq JO SS9UJ9p 
-U9) 9U} JO JU11033B UO f U0j8lITU9 J 3BBSJ JOJ UJ33 

-U03 q3nui ui f9S99q3pue p^3jq uo 'pjTsX-uosud 
9qj ui f punoj§ 9qj uo p9Uip p^q Xgqj 9Uiu UE9Ui 

3qj U] 'UOSIld 99 JJ B 9A^q ppio/A aVj} p9JE[39p 

U9q* Xgqj pun f.iiirtjai pjiioqs 9q juun suiooj 

AllV JO UOISS9SS0d 9^}. OJ 9J0J9J9qi 9JOqiOJ 

^m * u ] jqSnojq 3J9A1 uiBqsJ9Uiy uiojj spuguj 

9qj U9qAi 9UI0q }B }QU S£A\ J9{Oe2 9qX 'S99J 

9Uios p3snj3J p^q Ld\\\ 9sru239q f suopj 9qj Suorais 

p9UUU03 A[9S0[3 pilE f [0B§ Slip UI p3}B9J;-TJl 

U93q pnq sJ9uosud j9uijoj 9uio§ # [ob§ oj papnp 

-U03 9J9A1 pUE ^U9UI|UI0dd\2 9q* OJ SuipJ033£ 
9UIB3 A3qj^ '93U9PUU03 JBqj Uodll 3^'JIJJUI JOU 

pip f 9U0 sbav uo^Suiugj 3bbsi moqA\jo 'sjguosud 
3 qX 'uopnaasiad jpq; jo 9Uiu 9q^ ui Suiqi uoui 

( 61 ) 



( S7 ) 

determine with great caution the place of their 
outward habitation. There is probably no place, 
in which we may not be influenced by the con- 
duct of those around us, or where we may not 
ourselves contribute to influence that of our 
neighbours. For, as we are born to be social, 
it is not probably saying too much of / any man, 
that something may be learned from him. How 
desirable then to be in the spot of providential 
allotment : which is in fact the spot of safety, 
benefit, and usefulness ! Mary Penington appears 
to have been a person early imbued with senti- 
ments like these : and those who are fond of ob*- 
serving character, and of tracing it through the 
vicissitudes of a man's life, may here recognize 
the same feature of her mind, which she early 
displayed, by her trust in Providence respect- 
ing outward things; as has been related in the 
account of her progress to religious stability. 

It may easily be imagined that Isaac Pening- 
ton's mind was active, during the latter restraints 
on his person, and some proof of it has been 
given. He had, however, recourse to the press 
about eleven times in the four years preceding 
his removal to Woodside, the habitation which 
the industry and property of his wife had been 
the means of providing for him. But Woodside 
did not yet become the asylum of his latter 
days ; for he was immured for a year and three 
quarters, suffering under the arm of persecution, 
in the county gaol at Reading. 

Q 



( 9S ) 

In the year 1670 was passed that singularly 
oppressive law., commonly called the Conventicle- 
Act. It imposed heavy fines on such dissenters 
as should suffer meetings to be held in their 
houses, and gave unusual powers to magistrates 
for the levying of these, and other fines which it 
imposed, and for the imprisonment of such as 
should become obnoxious to the severity of the 
Jaw. It also held out great encouragement to 
informers, and of course the country was soon 
infested with that pernicious race of men. By 
the vigilant and seasonable exertions of Thomas 
Ellwood, who, in nearly the outset of the busi- 
ness in the county of Bucks, procured two in^ 
formers to be convicted of perjury, Buckingham- 
shire was not much molested with this new en- 
gine of oppression * but in the neighbouring 
county of Berks, the Friends had their full mea- 
sure of distress by means of the persecuting law. 
The gaol at Reading was crowded with thein, 
and Isaac Penington going, according to Chris- 
tian practice, to visit them in their confinement,, 
was informed against before a magistrate who 
had long signalized himself as a furious perse-* 
cutor. By this man Isaac Penington was com- 
mitted to the same prison, whither he had come 
to sympathize with his brethren already there. 
We do not in this instance read of his being 
taken at any religions meeting, or violating any 
clause of the late act. It is, however, more than 
possible that his visit was employed in silent re- 
tirement; but the current of persecution at that 



( 99 ) 

time raged too violently to be always confined 
even in legal channels. 

It is matter of regret that our early recorders 
of the sufferings of Friends, are not so explicit 
in their details, as to make it always easy to trace 
a friend through the alleged offence, the law by 
which he suffered, the punishment, and the 
mode of relief. In the twenty-one months of Isaac 
Penington's detention, it is probable that he was, 
at some of the assizes or sessions that occurred 
during the period, convicted of refusing the 
oath of allegiance, because it is related by Ell | 
wood, in his testimony, that he was brought un« 
der the sentence of praemunire. It appears also 
from Besse's Account of* Sufferings, that the 
magistrate had sent for him, on the information 
of the gaoler, had tendered to him the oath, and 
had made the refusal the ostensible reason of 
his commitment. However, when Charles the 
Second released, by letters patent, such friends 
as were imprisoned on suits of the crown, Isaac 
Penington shared in the benefit, and left, for the 
sixth and last time, the confinement of a prison. 
A fellow-sufferer, in several of his imprison- 
ments, gives the following description of hia 
conduct in those trying situations, e Being 
*" made willing by the power of God to suffer 

* with great patience, cheerfulness, contented- 

* ness, and true nobility of spirit, he was a 
( good example to me and others, do not re-» 

* member that ever I saw him cast dow r n, or de- 

* jected in his spirit, in the time of his close coa 



(100 ) 

f finement, nor speak hardly of those that per- 
9 secuted him * for he was of that temper as to 
r love enemies, and to do good to those that 
r hated him ; having received a measure of that 

* virtue, from Christ his master, that taught him 

* so to do. Indeed I may say, in the prison he 
4 was a help to the weak, being made instru- 
' mental in the hand of the Lord for that end. 
c O ! the remembrance of the glory that did 
c often overshadow us in the place of confine- 
c ment : so that indeed the prison was made by 

* the Lord, who was powerfully with us, as a 
c pleasant palace ! I was often, with many more, 
c by those streamings of life that did many times 
c run through his vessel, greatly overcome with 
c the pure presence, and overcoming love of 

* our God, that was plentifully shed abroad in 

* our hearts.' 

I have proceeded so connectedly with the ac- 
count of the sufferings of Isaac Penington in the 
support of his principles; among which the loss 
of his estate, so far as his religious restraint from 
swearing had a share in facilitating the designs 
of his relations, must be accounted a great one; 
that I have omitted to mention in the exact or- 
der of time, a domestic trouble occasioned by 
the death of his son. It was Isaac, the second 
son, a youth of excellent, and very promising 
abilities. He was intended to be educated for a 
merchant ; but before it was thought fit to en- 
gage him in the occupations of the counting- 
house, his parents consented to a proposal that 



( ioi 5 

he should make a voyage to Barbadoes, for the 
purpose of passing a little time not unaptly for 
his future prospects in life, of seeing the island, 
and gaining some knowledge of the sea. He was 
therefore intrusted to the care of a valuable 
friend who commanded a vessel in the Barbadoes- 
trade; and took with him a small adventure, made 
up by his friends. All seemed going prosper- 
ously on, and he was returning with his little 
cargo of produce, when unwarily he fell over- 
board while the ship was sailing before a brisk 
gale; nor could the utmost care and diligence 
of the master and mariners of the ship avail to 
recover him. The news of this event must have 
reached his affectionate parents, before the last 
imprisonment of Isaac Penington, and about the 

time of the familv's entrance on the house at 

j 

Woodside. Ellwood the preceptor of this youth 
partook deeply of the grief occasioned by his 
death, and wrote some lines of condolence. He 
doth not often excel in poetry, though his 
thoughts are worthy the Christian, and on this 
occasion a motto which he subjoins to his verses,, 
seems to contain the essence of all stable coiisq** 
lation. Whence it is quoted I know not. 

— ^Domino mem nioca qideta est. 



From the time that Isaac Penington went to 

inhabit the asylum of his declining years, which 

was procured by the care, and at the charge of 

his wife, few are the occurrences related of hina. 

«3 



( 102 ) 

The remainder of his life must therefore prin- 
cipally be surveyed by occasional views of the 
tenour of his mind, as it is exhibited in some 
of his letters., or publications. 

It appears from the preface of a tract pub- 
lished in 1675, entitled ' The Flesh and Blood of 
r Christ in the mystery and in the outward, brief- 

* Jy, plainly, and uprightly acknowledged, and 

* testified to, &c/ that he had lately been in 
London, His business was to attend some meet- 
ings between Friends and the Baptists. About 
the year 1673 a baptist-minister, named Hicks,, 
had published some invidious dialogues under 
the title of e A Dialogue between a Chris- 
' tian and a Quaker/ In these he is said to 
have made his supposed Quaker appear not a 
little ridiculous and profane. His way seems 
to have been to make his pretended Christian 
prove false doctrine against the Quakers by quo- 
tations out of their books, Among others he 
quotes Isaac Penington ; but he attempts to 
establish his charges by a mode of citation so un- 
fair, that it was probably on this account that 
Penington thought himself engaged not only to 
attend some of the meetings; but also to vin- 
dicate himself in print, by means of the pamph- 
let already mentioned. As it may serve to show 
the manner in which Isaac Penington managed 
controversy, and thus exhibit him in a light 
somewhat different from that in which we have 
hitherto viewed him, though still tinged with 
philanthropy; as it may demonstrate the faith of 



( 103 ) 

Friends on some deep and important points f 
doctrine ; and as it may hold up to view the ac- 
customed method of the spirit of error, in at- 
tempting to misrepresent when it cannot re- 
fute ; it may be proper to make some copious 
extracts from this pamphlet. 

Hicks had charged the Quakers with account- 
ing that the blood of Christ was no more than a 
common thing, For proof of this, he had drawn 
together some disjointed passages from a book 
of Penington's, called' A Question to the pro- 
' fessors of Christianity, whether they have the 
e true, living, powerful, saving knowledge of 
* Christ, or no/ &a Therefore, says Isaac 
Penington, c having been at that meeting to 
e clear my innocency in that particular ; but 

9 the thing not then coming in question,^ it 

c was in my heart— to give forth this testimony 
e to take off that untruth and calumny of T. H. 
' both from the people called Quakers and my- 
e self, being both of us greatly injured, as the 
e Lord God of heaven and earth knoweth. I 
c have had experience of that despised people 
' many years, and I have often heard them (even 
' the ancient ones of them) own Christ both 
c inwardly and outwardly, Yea, I heard one of 
' the ancients of them thus testify, in a public 
c meeting many years since, That if Christ had 
' not come in the flesh in the fulness of time, to 
€ bear our sins in his own body on the tree, and 
f to offer himself up a sacrifice for mankind, all 
f mankind had utterly perished/ 
|4 



( 104 ) 

This allusion to the words of the ancient 
friend, is strongly in point to prove, as it is 
intended to prove, the high and infinite value 
which our pious ancestors and predecessors set 
on the death and sufferings of Christ. Its ac- 
curacy however in point of argument,, as an ab- 
stract position., may, I think, be questioned ; be- 
cause it seems to limit to one mode, the opera- 
tion of divine love. It is enough for us to receive 
and embrace the Christian dispensation, as the 
mode chosen by Almighty Wisdom. 

' What cause then/ continues Penington, ( have 
' we to praise the Lord God, for sending his Son 
e in the likeness of sinful flesh, and for what his 

* Son did therein ! O professors, do not per- 
\ vert our words ( by reading them with a pre- 

* judiced mind) quite contrary to the drift of 
f God's Spirit by us. If ye should thus read the 
f holy scriptures, yea, the very words of Christ 
' himself therein, and give that wisdom of yours, 
f which fights against us, scope to comment upon 

* them, and pervert them after this manner, what 
e a strange and hideous appearance of untruth, 
f and contradiction to the very Scriptures of the 
e Old Testament, might ye make of that wonder-r 
e ful appearance of God?* For the words of 

* Christ seemed so foolish and impossible to the 

* Who would think that I. Penington should in 1802 be 
charged with Socinianism ; or. to use the new name which 
persons of those principles have assumed 3 with haying been 
a Unitarian ? 



( 105 ) 

wise men of that age that they frequently con- 
tradicted, and sometimes derided him.' 

f Oh ! T. H. dost thou believe the eternal 
' judgment at the great day, not outwardly only 
' in notion, but inwardly in heart? Oh! then 
consider how wilt thou answer it to God, for 
r saying so many things in the name of a people, 
' as their belief and words, which never were 
r spoken by any one of them, nor ever came 
r into any one of their hearts ! Innocency in 
r me, life in me, truth in me, the Christian 
f spirit and nature in me, is a witness against 
r thee, that thou wrotest thy dialogues out of 

r the Christian nature and spirit/ c I pity 

f thee, yea, I can truly say I forgive thee the in- 
' jury thou hast done me (though indeed it is 
9 very great, thus to represent me publicly; 
' what thou couldst not have done, if thou hadst 
' equally considered the things written in that 
e book); and I also, desire that thou mayst be 
f sensible of what thou hast so evilly done, and 
' confess it before God, that he also might for- 

' give thee/ f As for my particular, I had 

' committed my cause to the Lord, and intended 
' to have been wholly silent, knowing my in- 
' nocency will be cleared by him in this par- 
' ticular at the great day; and the love, truth, and 
' uprightness wherein I wrote these things owned 
' by him. But in the love of God, and in the stills 
' ness and tenderness of my spirit, I was moved 
' by him to write what follows. And oh ! that it 
4 would please the Lord to make it serviceable* 
I ^ven to T„ H, himself, for his good/ 



( 106 ) 

The foregoing is a quotation from the pre* 
face; the following, from the body of the work, 
' In the second part of Thomas Hicks's Dia- 

< logues, called Continuation, p. 4, he maketh 
e his personated Quaker speak thus : Thou say est, 
c we account the blood of Christ no more than a 
6 common thing ; yea, no more than the blood of 
' a common thief. To which he makes his per- 
e sonated Christian answer thus : Isaac Pening- 
e ton (who I suppose is an approved Quaker) asks 

* this question, Can outward Mood cleanse? There- 
6 fore, saith he, we must inquire whether it was 
c the Mood of the veil, thai is, of the human nature; 
e or the blood within the veil, viz. of that spiritual 
e man consisting of flesh, blood, and hones, which 
c took on him the veil, or human nature. It is 

* not the blood of the veil ; that is but outward; 
e and can outward blood cleanse? First, I answer, 

* these were not my words, which he hath set 
e down as mine ; but words of his own patching 
' up, partly out of several queries of mine, and 
c partly out of his own conceivings upon my que- 

* ries; as if he intended to make me appear both 
' ridiculous and wicked at once. For I no where 
c say or affirm, or ever did believe, that Christ is 
€ a spiritual man consisting of flesh, blood, and 
*" bones, which took on him the veil of human 
c nature. Thus he represents me as ridiculous. 
c It is true, Christ inwardly, or as to his inward 
c being, was a Spirit, or God blessed for ever, 

| ? manifested in flesh; which (to speak proper- 

< ]y) cannot have flesh, blood, and bones, a$ 



( 107 ) 

* man hath. And then, besides his alteration* 
( at the beginning, putting in only four words 
' of ?T>y query, and leaving out this which next 
' follows (which might have manifested my drift 
' and intent in them) he puts in an affirmation, 
f which was not mine, in these his own words, 
' It is not the blood of the veil; that is but out- 
4 ward; and then annexeth to this affirmation. 

* of his own, the words of my former query, 
4 Can outward blood cleanse? As if these words of 
' mine, Can outward blood cleanse ? did neces- 
4 sarily infer that the blood of Christ is but a 
4 common thing. Herein he represents me 
4 wicked, and makes me speak, by his changing 
4 and adding, that which never was in my heart; 
' and the contrary whereto I have several times 
' affirmed in that very book, where those several 

* queries were put (out of which he forms this 
' his own query, giving it forth in my name). 
' For in the 10th page of that book, beginning 
4 at line 3, I positively affirm thus : that Christ 
4 did offer up the flesh and blood of that body 
4 (though not only so, for he poured out his 
4 soid, he poured out his life) a sacrifice or of- 
4 fering for sin, a sacrifice unto the Father, and 

| * in it tasted death for every man ; and that it is 
4 upon consideration (and through God's accept- 
4 ance)* of this sacrifice for sin, that the sins ofbe- 
f lievers are pardoned, that God might he just, and 
4 the justifier of him who believeth in Jesus, or 

f In Penington's Works the Parenthesis ends at sin, 



( IOS ) 

* who is of the faith of Jesus. Is this common 
c flesh and blood? Can this be affirmed of com- 

* mon flesh and blood ? Ought not he to have 
e considered this, and other passages in my book 
e of the same tendency, and not thus have re- 
' proached me, and misrepresented me to the 

e world ? Doth he herein do as he would be 

e done by? 1 might also except against those 

e words, human nature (which he twice putteth 

* in) not being my words, nor indeed my sense; 
c for by human nature, as I judge, is understood 

* more than the body ; whereas, I, by the word 
c veil, intended no more than the flesh (or out- 
c ward body ), which in scripture is expressly so 
' called. Heb. x. 20. f Through the veil, that is 
" to say, his flesh/' 

In the next place, Isaac Penington complains 
of his adversary for not citing the page, or even 
the book, whence he drew his pretended quo- 
tation. Afterwards he goes on, ' Thirdly, the 

* drift of all those queries in that book was not 
c to vilify the flesh and blood of Christ, by re- 
s presenting it as a common or useless thing; 
' but to bring people, from sticking in the out- 
' ward, to a sense of the inward mystery : with- 
' out which inward sense and feeling, the mag- 
e nifying and crying up tlie outward doth not 
c avail/ These last lines are an epitome of the 
work and concern of our ancient friends, In 
consequence of their pressing home upon 
men's consciences the inward work of sancti- 
fication, by means of the light of Christ, and 



( 109 ) 

not much urging a belief in the mere letter, 
which in their day did not appear to want to be 
urged, their adversaries accused them of deny- 
ing the outward facts of the gospel. At this 
day, when the spirit of infidelity stalks abroad 
w T ith greater confidence than in the days of Pen- 
ington, these outward facts are treated by many 
with unbecoming slight : Friends have therefore 
thought it needful more nakedly to avow their 
adherence to them; and the gainsaying spirit has 
so far shown itself to be the same which opposed 
our predecessors, that it still attempts to make 
it believed that Isaac Penington and his associates 
were inclining to that opinion which tends to 
degrade the character of Christ, and to assign to 
him the rank of a mere man. " Believe not" 
therefore cc every spirit." 

After much more than is convenient to be 
quoted in the limits of this work, Penington 
proceeds to his fourth head of vindication, which. 
much abridged, runs thus. ' Fourthly, This 

* query, Can outward blood cleanse the con- 
( science, 8$c. doth not necessarily, nor indeed at 

* all, infer, that the blood of Christ, as to the 
s outward, was but a common thing, or useless. — 
' It was put to the professors to answer inwardly 
c in their hearts, who, I did believe, upon se- 
'. rious consideration, could not but confess— 
6 that outward blood itself ( or of itself) could 
c not cleanse and purge away the filth that was 
4 inward ; but that must be done by that which 

* is inward, living, and spiritual. Then hereby 



( no ) 

J they had been brought to see the necessity of 

* the mystery, the Spirit, the power, the life of 

* the Son, to be inwardly revealed in them ; 

* and then I had obtained my end.— — And if they 

* could once come to this 1 could meet them 

* a great way in speaking glorious things of, and 
' attributing a cleansing or washing virtue to 

* the outward, in, through, and with the inward. 

* For I do not separate the inward and outward 

* in my own mind; but the Lord opened my 

* heart; and taught me thus to distinguish ac- 

* cording to the scriptures, in love to them, and 

* for their sakes. For that was not my intent, 

* to deny the outward, or make it appear as a 
< common or useless thing. There was never 
6 such a sense in my heart ; nor w 7 as ever word 
' written or spoken by me, to that end/ 

Among the various concerns of Isaac Penington 
in this year, was a letter written in answer to one 
which he had received, from some person whom 
he apprehended to be stumbling, in the path of 
duty. The state is probably not uncommon ; 
and therefore the insertion of it may afford 
help to some. It seems addressed to one con- 
vinced, in degree, of the principles of Friends; 
but weak in adopting the practice, especially in 
some particular, and that probably of the kind 
which is an open confession of self-denial. Thus 
it begins. 

' Ah, my poor, distressed, entangled, friend ! 
' While thefu seekest to avoid the snare, thou 
4 deeply runnest into it: for thou art feeding 



( 111 ) 

€ on the tree of knowledge, in giving way to 

f those thoughts, reasonings, and suggestions, 

* which keep thee from obedience to that which 

* hath been made manifest to thy understand- 

* ing. And thou mayst well be feeble in thy 
' mind, while thou art* thus separated from Him 

* who is thy strength, and lettest in his enemy. 
' This is not the right feebleness of mind, which 
God pities ; nor the right way of waiting to 
receive strength. Why shouldst not thou act 
f so as God gives thee light ; and why shouldst 
' not thou appear willing to obey him even in 
' little things, so far as he hath given thee light? 
' What if I should say that this is all but the 

* subtilty of the serpent's wisdom, to avoid the 
e cross ; and is not that simplicity and plainness 
of heart towards God, which thou takest it to 
' be; and that thou art loth to be so poor, and 
' low, and mean in the sight of others, as, this 
practice would make thee appear/ 

c And what a subtil device hath the enemy 
' put into thy mind about prayer; which hath no 
' weight nor truth in it, as applied to this pre- 
sent case. For prayer is the breath of life, an. 
effect of God's spiritual breathing, which no 

* man can perform aright without the Spirit's 
c breathing upon him. Therefore the Spirit is 
e to be waited upon, for his breathings and holy 
6 fire, that the sacrifice may be living, and ao 
e ceptable to the living God. But this' (here 
probably he refers to something respecting 
prayer mentioned by his correspondent) ( is Jan.- 



( 112 ) 

e guage, as a man or woman in ordinary converse,^ 

* and doth not require a motion of life to bring 
' it forth, no more than to bring forth other 

* words. And wilt thou say, Thou longest and 
' pantest after the Lord, and the way of truth 

* and righteousness; and yet remain walking, 

* against the light which God has given thee, in 

* things of this nature ?' 

€ O my friend, thou and thy husband have 
f dallied too long. The Lord hath shown great 
e love and mercy towards you. Take heed of 
*" dallying any longer. Make straight paths to 
e your feet, lest that which is crooked (your 
*" feet have hitherto been too winding and crook- 
s ed) be turned out of the way ; but it is the 

* desire of my soul for you, that they may rather 
€ be rectified and healed/ 

c Thou sayst, the seasons when thou findest it 
f niost laid upon thee, is in the hearing of 

* Friends, or soon after ; and when, in that 
( sense, thou resolvest to enter upon the prac- 
e tice, thou findest an inability to keep thee 
c therein ; though thy reason is not only si- 
f lenced, but in measure subjected thereunto. 

* Now do but mind how far the Lord hath gone 
c with thee; and what hinders, and whether it 
' be thy duty to give way to, or to resist, that 
i which hinders. Thou dost confess God hath 
1 laid it upon thee ; and laid it upon thee at 
( those times when thy heart is most tender and 

* open towards him (even when thou art in 
f the hearing of Friends, or soon after); and 



( 113 ) 

hath brought thee into a resolution to enter 
into the practice ; nay, to help thee further, 
hath not only silenced thy reason, but sub- 
jected it in measure. Have not many entered 
into the practice, and found acceptance and a 
blessing therein, who never were thus helped ? 
What wouldst thou have of the Lord ? How 
far hath he proceeded towards bringing thee 
into obedience in this thing ! But thou sayest, 
thou findest an inability to keep therein. Dost 
thou abide in the faith, where the strength is 
dispensed; and out of the thoughts and consul- 
tations, where the strength of the strongest (if 
they intermeddle there ) is broken ? O ! take 
heed of murmuring againt the Lord (as thou 
hast been too apt to do ) ; and consider what 
great matter of complaint he hath against thee. 
What could he have done more for thee, than 
he hath done ? thou being no more ready to 
meet him than thou hast been ; but, upon all 
occasions, turning aside from his convictions 
and drawings, into thine own thoughts and 
reasonings. 

' I received thy letter last night ; and, upon 
reading of it, was greatly burdened and grieved 
for thy sake; feeling thy spirit so exceedingly 
wrong in this matter, and thy reasonings and 
way therein so crooked and provoking to the 
Lord. But this morning, my heart was opened 
and drawn forth in this manner to thee. The 
Lord give a present and a future sight of 
the enemy's working, against the working of 
H 



( m > 

- the love of God towards thee, and against the 
e redemption and peace of thy soul. My heart 

* breatheth to the Lord for thee; and desireth 
f that he may manifest to thee that nature, wis- 
' dom, and spirit from whence these things arise, 
6 and what is in thee which they prevail upon : 
'■ that the child may not always stick in the birth, 
f but at length be brought forth into the light, 
' into the life, into the faith which gives victory, 
' and into the single-hearted and holy obedience, 

* where the pure power is met with. 

' Thy friend in the truth and in the 
' sincere love. 

' I. P/ 
c Amersham ? 25th of 9th month, 1675.* 



CHAP. V. 



Goes to Astrop Wells — writes to the resorters to 
that spot — also his tract called e The everlasting 
' gospel/ ^c. — also to the Oxford scholars — -goes 
intoKcnt — at meeting inCanterbury — taken ill — - 
dies at Goodnesto?ie-Court — buried at Jordan's, . 
Bucks — register— some account of those who 
wrote lestimonies of him — G. Whitehead — $> 
Jennings — A. Rigge — T. Zachary — E. Jones — 
T. Evernden — C. Taylor — A. Parker — copy of 
his sons testimony— -of his wife's. 

N 1678, it appears that Isaac Penington was at 
Astrop> which is a place in the county of North- 
ampton, on the border of Oxfordshire, at one 
time frequented for its medicinal spring. The 
infirm state of his health was probably the oc- 
casion of the journey. At this place he wrote 
the following religious address to those who came 
thither for the purpose of drinking the waters. 

c To those persons that drink of the waters at 
f Astrop Wells. 

€ There is a great God, the creator of all 
f things, who gave man a being here in this 
' world; to whom man must give an account 
( when he goes out of thk world/ 

k 2 



( H6 ) 

c This great God, who loves mankind and 
would not have them perish, is nigh unto man, 
to teach him the fear which is due from him to 
God/ 

c The man that learns this pure fear of God, 
is daily exercised by it in departing from evil, 
both in thought, word, and deed, and in doing 
that which is good in his sight/ 

f There is likewise another teacher near man, 
who is also ready to teach such, who do not 
know God or fear God, that which is dishonour- 
able to the great God : who made man, to be 
a vessel of honour, and to be to his glory/ 

c They that learn of this teacher, learn not 
to fear God, or to do good; but to please them- 
selves in doing evil, in thought, word, and 
deed/ 

* Oh! what account will such give when they 
go out of this world, and come to be judged 
by the great God (who is of pure eyes, and 
cannot behold iniquity), when their sins are 
set in order by him before them, and just 
judgment proportioned by him thereunto ?' 

c Oh ! why do men forget God, their creator, 
days without number ; hearkening to him who 
first deceived them ; doing the will of the de- 
ceiver; and not the will of the blessed Creator 
and Saviour ?■' 

c O! hearken to wisdom's counsel, when she 
cries, in the streets of your hearts, against that 
which is evil, and contrary to the nature, life, 
and will of God : lest a day of calamity from 



( H7 ) 

f God come upon you ; and then ye cry unto 
( the pitiful and tender God, and his bowels be 
e turned against you, and he refuse to show 
f mercy to you. Read Prov. i. 20, to the end of 
' the chapter; and the Lord give you the weight, 
( consideration, and true understanding of it. 
( for your soul's good,, and for the reclaiming ot 
i you from any thing that is evil, and destructive 
6 to your souls/ 

' This is written in tender love to you, from 
1 one who pities and loves you, and desires your 
r prosperity in this world, and your everlasting 
e happiness with God for ever. 

' LP.' 

' Astrop, 15th 6th month, 1678,' 

Here also he wrote a short piece entitled c The 
' everlasting Gospel of our Lord Jesus Christ, 
' and the blessed effects thereof, testified to from 
' experience :' a worthy theme for one who had 
all his life long been endeavouring to conform 
to it ; and which is peculiarly emphatic from 
the pen of a man, who in such a pursuit, had 
well nigh finished his course. It is said by the 
evangelist^ speaking of his heavenly master. 
(< Having loved his own, he loved them unto the 
c< end/' This was probably said with reference 
to the approaching end of that outward appear- 
ance which John was describing; but I trust it 
will still hold good as relating to the entire life 
of such as have persevered in the faith and pa- 
tience of Jesus : consonant with that other scrips 

h 3 



( 118 ) 

ture, to be found in the Hebrews, C( I will never 
" leave thdb, nor forsake thee/' By this means, 
his own, his faithful^ his redeemed ones (and 
who may not, by co-operating with his grace, 
become such ? ) are still bringing forth to the 
end, the fruits of his love. " They shall be fat 
<e and flourishing," saith the Psalmist, (c they 
" shall still bring forth fruit in old age." 

This small piece does not wear the aspect of 
controversy, or enter into argument ; but is 
principally declaratory. Yet it appears that it 
was intended for the benefit of the Papists. 
Thus it is wound up. ' This opened in me, this 
f morning, in love and compassion towards the 

* Papists. My bowels have often rolled over 
•* them, and been pained concerning them, to 
' see how they are closed and shut up as to the 

* true sense and understanding of things of this 
e nature. Oh ! that they would prize the day of 

* their visitation, that they might hear the sound 
' of life, both from others, and also in their own 

* hearts, and the saving arm of the Lord might 
e be inwardly revealed to them, and they effec- 
e tually redeemed thereby!' But here comes 
another touch of the love which hopeth all 
things,—' I am no disdainer of Papists, or any 
' sort of Protestants, nay, not of Turks or Jews ; 
' but a mourner because of their several mis- 

* takes, and a breather to the God of my life, 
' for tender mercy towards them all.' 

* Astrop. 13th of the 7th month, 1078.' 



( 119 ) 

This appears to have been the last tract pub- 
lished in the life-time of this industrious writer ; 
but we find a letter, extant only in manuscript, 
dated from Oxford the 23d of the 7th month, 
addressed to some scholars of that university, 
who had behaved rudely at a meeting where 
Isaac Penington was present : probably on his 
return from Astrop. It may be suitable to in- 
sert it here. 

( To the Scholars that disturb Friends, in their 
c meetings at Oxford. 

? I heard such jeering yesterday, at Being 
c moved by the Spirit of God, as indeed grieved 
e me ; because I was and am sensible of the 
f great hurt it doth to those that give scope to 
« themselves therein. Now, I entreat such to 
c consider, doth not Christ say, ' It is the Spirit 
" that quickens ?' Is not man dead in trespasses 
r and sins, till the Lord quicken him to life, by 
e his Holy Spirit ? And when the soul is in any 
e measure made alive, doth it not feel the want 
r of God's Spirit to keep it alive, and to add life 
' to it ? And is not this the great thing, the soul 

* cries to God for, even that Spirit whereby 
f alone it can live to God, and be preserved 
i alive before him ? Did not David pray to God 
s that the Lord would quicken and uphold him 
e by his free Spirit ? And again, ' Cast me not 
(: away from thy presence, and take not thy holy 
ft Spirit from me?' And did not Christ say, 

* relating to the similitude of pareuts, ' If ye 

h 4 



( 120 ) 

f? being evil,, know how to give good gifts to 
t( your children, how much more shall your hea- 
ei venly Father give his Spirit to them that ask 
" him?* And they that ask the Spirit of Him, 
*" when he gives it, will they not gladly receive 
e it? And when it is received, will it not move 
c them unto good, and against evil ; and ought 
'* not they to wait to be moved by it ? Doth not 
e the natural life and spirit move in the natural 
e body ; and shall not the spiritual life live and 
c move in the inward man ; and they which are 
4 truly alive be moved and guided by it ? They 
c that have not the Spirit of God, are they his? 
e And they that have his Spirit, is it not a Spirit 
' of light, of life, of righteousness, of holiness, of 
'■ grace, of truth, &c. and ought not all the chil- 
e dren of the light and of the truth, to wait for 
f its motions, that they may follow its leadings 
' and guidings ? Did not the Christians of old 
c live in the Spirit, and walk in the Spirit, and 
( not fulfil the lusts of the flesh ? And ought not 
f all the Christians now to do so also ? c If ye 
f< live after the flesh, ye shall die ; but if ye, 
sc through the Spirit, do mortify the deeds of 
tc the body, ye shall live/ O ! wait, that ye may 
'*■ experience those things; and do not disturb 
e . or deride others in their waiting upon God, to 
' experience those things, even now and more : 
e who cannot but mourn and pray for you, while 
' ye are doing towards them that which ye ought 
' not. The Lord give you rightly to w T ait for 
c true understanding; that ye may receive it 



( 121 ) 

( from him in these and all other things that 
c concern your everlasting welfare.' 

c This is in true love and good-will to you, 

* from him who wisheth well to your souls: even 

* that ye may know, partake of, and rejoice in, 

* God's salvation.' 

< I. P.' 
i Oxford, 23d of 7th month, 1678.' 

The following year he took a journey with his 
wife into Kent ; and one of the last meetings 
that he attended was in Canterbury. A friend 
who was present, sp-eaks of that meeting, and of 
another wherein his public labours closed, as 
follows : — ( Glad I am that it was my lot to be 
■ with him, the two last meetings that he was at, 
f the first of which was in the city of Canterbury. 

* I being at that time very weak in body, and 
e it lay upon me from the Lord to go to the 
e meeting, where I found him together with 
e Friends waiting in silence upon the Lord. And 
' when I had sat down with them, O ! the mighty 

* power of the Lord God that descended upon 
' us; so that I could say the fountain of the 

* great deep was opened; and O! the powerful, 
r pleasant, and crystal streams, how did they 
6 abundantly flow into our hearts ! And his cup 
f was made to overflow, to the watering and re- 

* freshing of the tender-hearted : so that God 
' did make me a witness of the seal of his testis 

* mony, with many more, at those two last meet- 
' ings/ 



( 122 ) 

The property of Mary Penington lay in that 
county, and after having been among their' 
tenants they spent some time at Goodnestone- 
court, one of her farms, in the parish of that 
name.* On the day fixed for his return to- 
wards his habitation, he became ill, and after, a 
week's illness, was removed from this scene of 
suffering. Kis disorder was sharp and painful; 
but the anguish gave no disturbance to that in- 
ternal peace, which was so firmly established be- 
fore it aitacked him ; but he died, as he had lived, 
in the faith that overcomes the world. f His re- 
mains were taken into Buckinghamshire, and in- 
terred in the burying-ground belonging to his 
beloved friends of Chaifont, at Jordan's near 
Beaconsfield. The record of this event is to be 
seen in the monthly meeting register as follows: 

* Isaac Fenington of Woodside, in the parish of 

* Amersham, in the county of Bucks, minister of 
' the everlasting gospel, departed this life at 
■ Goodneston, next Fcversham, in the county 
< of Kent, on the 8th of the 8th month, 1679, 
4 and was buried at Jordan's, in the parish of 
' Giles-Chalfont, in the county of Bucks.' Thus 
closed the life of Isaac Penington, at about the 
age of sixty-three. He was not what is usually 
termed an old man, but he was probably old in 
constitution, a weakly constitution impaired by 

* Probably Goodwinstone, near Feversham, as Good- 
nestone and Goodwinstone would both by the usual ra- 
pidity of speech, be pronounced Good'nston, 
f Penn's Testimony. 



( 123 ) 

sorrow and hy sufferings, and he seems to have 
been peculiarly endowed with the old age of an 
unspotted life. tc Wisdom is the gray hair unto 
" men, and an unspotted life is old age." 

The time he professed himself a member of 
the despised psople called Quakers was about 
twenty years. That he was in much esteem with 
them, appears from the number of his brethren 
who have commemorated him with written me- 
morials, in testimony of their sense of his worth. 
George Fox, William Perm, George White- 
head, Samuel Jennings, Ambrose Rigge, Thomas 
Zachary, Robert Jonea, Thomas Evernden, Chris- 
topher Taylor, Thomas LI! wood, and Alexander 
Parker,* all gave forth testimonies of this sort, 

* George Fox, William Perm, and Thomas Ell wood, are 
characters well known. George Whitehead was one of the 
early converts to Friends' principles. In his youth, he travelled 
as a minister and suffered much. He afterwards fixed his re- 
sidence chiefly at London, and was much occupied in soliciting 
relief from the executive government for his suffering brethren. 
He was also, next to George Fox, the most voluminous writer; 
but his works have never been collected. He died in 172J, 
aged about 86. His journal entitled, * The Christian progress 
* of that ancient servant and minister of Jesus Christ, George 
' Whitehead,' &c. is an octavo volume of upwards of 700 
pa«es, fraught with information, and almost indispensable for 
such as wish to become fully acquainted with the history of the 
Society. 

Samuel Jennings was a countryman of Isaac Penington, and 
resjded at Aylesbury, but afterwards went to live in New-Jersey; 
where he was fpeaker of the Assembly. He is the author of a 
controversial tract or two relating to the affair of George 
Keith. 



( 124 ) 

which are prefixed to the several editions oflsaac 
Penin Eton's works, besides those of his widow 
and of his son. The two latter, from persons who 
lived as it were in his bosom, I propose to insert. 
It is natural for surviving relations and friends 
to dwell upon the excellencies of a departed ac- 
quaintance ; but it seems proper for the reader 
of their memorials, and the care is congenial to 
Isaac Penington's wishes and practice, to ascribe 
all to the Giver of every good and perfect gift. 

Ambrose Rigge was of Gatton, and afterwards of Relgate, in 
Surrey, an eminent friend in his time, the author of several 
tracts, one of which, namely, ' A brief and serious warning to 
' such as are concerned in commerce and trading,' has been 
several times printed, and is I believe still in print. He died 
in 1704. He was several years imprisoned at Horsham in 
Sussex. In Surrey he was excommunicated in 1674, imprisoned 
in 1676, and in 1683 prosecuted in the Exchequer for 11 
months' absence from the national worship, on the statute for 
&10 per month. 

Thomas Zachary was of London, where he died in 1686. 
He was imprisoned, by the oath of perjured informers, on the 
Conventicle- act, in Aylesbury goal, where, although the perjury 
was proved, he was entrapped by the oath of allegiance and lay 
about two years. One of the convicted informers went to him 
in the gaol, and on his knees begged him to intercede for the 
mitigation of the punishment of perjury: with which the inno- 
cent man complied, showing his forgiving, Christian spirit. 
There are three small pieces of his writing. 

Of Robert Jones we know little, but that he was a fellow- 
prisoner with I. P. in 1660, being arrested by armed men at a 
meeting, by order of the persecuting earl of Bridgewater, and 
committed to prison for refusing the oath. It is also possible 
he was the R.J. imprisoned at Newbury, in 1684, for the same 
cause. 



( 125 ) 

* Every good gift, and every perfect gift cometh 
" down from the Father of lights and of Spirits/' 
and the best temper in which to consider the 
virtues of the pious, is praise to the Almighty in 
whose strength they were strong. 

The testimony of John Penington, the son, is 
as follows : 

' The Testimony of John Penington, to his 

* dear and deceased father, Isaac Penington. 

€ Give me leave also to express my sense of 

* him, seeing I have been no small sharer in the 

Thomas Evernden or Everden, was probably of Canterbury. 
Re was imprisoned there in 1660, having been taken at a meet- 
ing. In 1663, he was excommunicated for not attending the 
national worship. — Besse's Sufferings, Vol. I, 

Christopher Taylor has been already noticed, at page 93. 
He was of Yorkshire, but afterwards kept a school at Waltham 
Abbey, and next at Edmonton. In 1661 he was imprisoned at 
Aylesbury, for being at a meeting, when probably his acquaint- 
ance with Isaac Penington began. It is probable he was then 
travelling in the south, as he is called C. T, of Yorkshire. 1 
do not find that he was much molested during his residence in 
Essex. He died in Pennsylvania in 1686, having been a 
member of William Penn's council. 

Alexander Parker was also a Yorkshire man, but came to 
London, where he died in 168|. He published several tracts. 
He was imprisoned in 1664 three months in Newgate, having 
been arretted whilst speaking in a meeting at Mile-End Green; 
and ii 1664 he was fined £^0 for preaching. He was 
one of those liberated from the King's bench in 1685, by 
James II. so that he must have been again imprisoned. He 
was an eminent man, and a coadjutor to George Whitehead m 
applications to persons in power, for relief to Friends. 



( 126 ) 

' loss. — A man that had known the depths of 
' satan, and had a stock to lose, before he could 
c embrace Truth in the simplicity of it ; yet 
c came forth in clearness : which is the more re- 

* markable, inasmuch as few came near him in 
{ those bright openings and piercing wisdom he 

* was endued with in those days, whereby he 
c struck at all false foundations and professions, 
e and saw their shortness and the very thing they 
' wanted. So that when I have taken a view 
e of his former writings, and beheld the glory 
e he once had, and withal reflected on his pre- 
c sent condition, on his poverty, on his nothing- 
f ness, on his self-denial, and self-abasement ; 
c how little he esteemed all his former know- 

* ledge, and sights of the heavenly things them- 
' selves, in comparison of the more excellent 
c knowledge, he afterwards received, and how 
c he could be a fool for Christ's sake ; the 
f thing hath affected me, and not a little, many 
s times. O! he was not one that could deck 
' himself, or desired to appear before men, or 
c his very brethren ; but ever chose to be more 

* to the Lord than to men. And when any have 
c been deeply reached, through his tender, yet 
f searching, lively testimony, O how great was 
c his care that none might look out too much at 
c the instrument, or receive truth in the affec- 
c tionate part ! He was also a meek man, and 
s very loving ; courteous to all ; ready to serve 
c his very enemies and persecutors ; of whom 



( 1ST ) 

e some, from an ill opinion of him, were gained 
e to love and esteem him. And wherever he 
* entered into a friendship with any, he was 
' constant. Whatever provocations he might' 
' afterwards receive from any of them, he could 
' not let go his hold ; but ever retained a good- 
' will towards them, and an earnest desire for 
' their welfare. I have also observed, where 
' he hath been engaged on Truth's behalf to 
' rebuke any sharply, who were declining from 
' their first love, and deviating from the truth 
' as it is in Jesus, it hath been with so much 
' reluctancy, and averseness to his natural tern- 
T per, as I never discerned the like in any : and' 
' herein I am not alone. So that it may be safely 
' said he never used the rod, but with bowels to 
' reclaim ; and in the love was drawn to smite 
' what the purest love could not suffer to go un- 
' rebuked. What he was in the church of God 
' for exemplariness, for deep travail, for sound 
f judgment, and heavenly ministry, I know, not 
f a few are very sensible of. And have not I 
r seen his cup many times overflow, and him so 
r filled that the vessel was scarce able to con- 
e tain P O ! it was delightful to me to be with 
e him (as it was often my lot) in his service on 
e Truth's account ! And my cry is, that I may 
€ walk worthy of so dear a parent, so unwearied 
c and" earnest .a traveller [travaile/j for mine and 
r others' eternal well-being, and so faithful and 
' eminent a labourer in God's vineyard : who is 



( 128 ) 

* now gone to his rest in a good day, having first 
e seen the effects of the travail of his soul, and 
' been satisfied in the Lord. But he hath left 

* us, his children, behind, for whom he hath often 
c prayed, and besought the Lord with tears, c That 
" we might walk in his steps, and our father's 
" God might be our God, and that the blessings 
(C of our father's life might descend upon us ;' 
f and we are still, after much weakness, upon the 
c stage of this world ; which, that it may be so 
f rightly improved, that we may walk worthy of 
c the manifold visitations we have had from him 
( in particular, and many faithful labourers in 
' general, is the incessant desire of him that 

< hopes, with thankfulness to the Lord, to reve- 
e rence his memory, as well as that he honours 
c him in the relation of a dear and tender father, 

' John Penington*' 

< The 9th of the 3d month, 1681.» 

This testimony has a postscript from which was 
extracted the account of Isaac Penington's de- 
cease already mentioned. 

This testimony of the son seems a plain man's 
tribute of sincere affection to the memory of a 
kind father ; and shows that the deceased had se- 
cured, what it should be the aim of all parents 
to secure, the love and respect of his children. 
The wife, writing under still deeper impressions, 
after the dissolution of a tie more than conjugal, 
and at an earlier period of her separation from, 
her bosom companion, becomes almost poetic. 



( 129 ) 

Her testimony is a song and an elegy; not how- 
ever in the plaintive language of disconsolation, 
but fraught with images which excite admira- 
tion, and with the consoling balm of acquies- 
cence in the disposition of Providence. 

Thus she breaks forth e Whilst I keep silent 

c touching thee,, O thou blessed of the Lord and 

* his people, my heart burneth within me. I 

* must make mention of thee, for thou wast a 
' most pleasant plant of renown, planted by the 
c right-hand of the Lord ; and ' thou tookest 
cc deep rooting downwards, and sprangest up- 
<c ward/ The dew of heaven fell on thee, and 
( made thee fruitful, and thy fruit was of a fra- 
c grant, smell, and most delightful. O ! where 
f shall I begin to recount the Lord's remarkable 

* dealings with thee ! He set his love on thee, 

* O thou one of the Lord's peculiar choice, to 
c place his name on. Wast not thou sanctified 
c in the womb ? Thy very babish days declared 
c of what stock and lineage thou wert. Thou 
f desiredst after c the sincere milk of the word, 
<c as a new-born babe/ even in the bud of thy 

* age. O ! who can declare how thou hast tra- 
c veiled towards the holy land, in thy very in- 
f fancy as todays! O! who can tell what thy 

* soul hath felt in thy travel ! O ! thou wast 
c gotten to be in the mount with the Lord, and 
c his spiritual Moses, when the princes and elders 
' saw but his back parts, and feared, and quaked 
f to hear the terrible thunderings in mount 
I Sinai. The breast of consolation was held out 

I 



( 130 ) 

Q to thee early, and thou suckedst thy fill, till 
' the vessel could no longer contain; for thou 
' couldst not in that fulness, * see God and live* 

* in this tabernacle : so that thou besoughtest 
' the Lord to abate this exceeding excellent 
' glory, and give thee such a measure as was 

* food convenient. O ! the heavenly, bright, 

* living openings that were given to thee many 
c years past ! His light shone round about thee, 

* and the book of the creatures was opened to 
r thee, and his mysteries (made known to holy 

* men of old, who spoke them forth as they were 
4 inspired by the Holy Ghost) were made known 
e to thee, to discern. Such a state as I have never 

* known any in, in that day, have I heard thee 
r declare of, O ! this did it please the Lord 
r to withdraw and shut up as in one day; and 
' so leave thee desolate and mourning many a 
f day; weary of the night and of the day; poor 
< and naked, sad, distressed, and bowed down. 

* Thou refusedst to be comforted, because it 
c was a time of night, and not day; and because 
6 He that was gone was not come, His time of 
€ manifesting his love was not at hand., but he 

* was as a stranger, or one gone into a far conn-- 
s try, not ready to return ; and thou wouldst 
6 accept of no beloved in his absence ; but testi- 
c fiedst that he thy soul longed for was not in this 
c or that observation, nay, nor opening; but thy 
€ beloved, when he came, would sit as a refiner's 
' fire, and would come with f his fan in his hand, 
f and thoroughly purge his floor/ No likeness, 



( 131 ) 

c or appearance, or taking sound of words, or 
' visions, or revelations, wouldst thou take up 
e with, instead of Him that was life indeed. O ! 
c the many years thou puttest thy mouth in the 
c dust, and wentest softly and bowed down, and 

* hadst anguish of soul, weeping and groaning, 
{ panting and sighing ! O ! who can tell the one 
k half of the bitterness of thy soul ! Because 
' substance was in thine eye, all shadows did 
' fly away from before thee. Thou couldst not 
c feed on that which was not bread from heaven/ 

c In this state I married thee, and my love 
c was drawn to thee ; because I found thou 
'■■ sawest the deceit of all notions, and layest 
' as one that refused to be comforted by any 
c thing that had the appearance of religion, 
c till He came to his temple, who is truth, and 
c no lie. For all those shows of religion were 
c very manifest to thee, so that thou wert sick 
' and weary of them all. And in this, rny heart 

* cleft to thee, and a desire was in me to be 
c serviceable to thee in this desolate condition; 
6 for thou wast alone and miserable in this 
c world, and I gave up much to be a companion 
f to thee in this thy suffering. O ! my sense, 
c my sense of thee and thy state in that day, 
e even makes me as one dumb, for the greatness 
' of it is beyond my capacity to utter/ 

• This little testimony, to thy hidden life, 
c my dear and precious one, in a day and time 

* when none of the Lord's gathered people knew 
f thy face, nor were in any measure acquainted 

J 2 



C 132 ) 

with thy many sorrows, and deep wounds and 
distresses, have I stammered out : that it might 
not be forgotten that thou wast in the land of the 
living, and thy fresh springs were in God, and 
light was on thy Goshen, when thick darkness 
covered the people. But now that the day is 
broken forth, and thou wert so eminently ga- 
thered into it, and a faithful publisher of it, 
I leave this bright state of thine to be declared 
of by the sons of the morning, who have been 
witnesses of the rising of that bright star of 
righteousness in thee, and its guiding thee to 
the Saviour, even Jesus, the First and the Last. 
They, I say, who are strong, and have over- 
come the evil one, and are fathers in Israel, 
have declared of thy life in God, and have 
published it in many testimonies here to. the 
glorious, saving Truth, that thou wert partaker 
of, livedst, and passedst hence in, as in a fiery 
chariot, into the eternal habitation, with the 
holy saints, prophets, and apostles of Jesus/ 
* Ah me ! he is gone ! he that none exceeded 
in kindness, in tenderness, in love inexpres- 
sible to the relation as a wife. Next to the 
love of God in Christ Jesus to my soul, was 
his love precious and delightful to me. My 
bosom-one ! that was as my guide and counsel- 
lor ! my pleasant companion ! my tender, sym- 
pathizing friend ! as near to the sense of my 
pain, sorrow, grief, and trouble, as it was pos- 
sible ! Yet this great help and benefit is gone ; 
and I, a poor worm, a very little one to him, 



( 133 ) 

4 compassed about with many infirmities., through 
' mercy let him go without an unadvised word of 
f discontent, or inordinate grief. Nay, further, 
6 such was the great kindness the Lord showed 
( to me in that hour, that my spirit ascended 
f with him in that very moment that his spirit 
< left his body ; and I saw him safe in his own 
c mansion, and rejoiced with him, and was at 
' that instant gladder of it, than ever I was of 

* enjoying him in the body. And from this 
' sight my spirit returned again to perform my 
f duty to his outward tabernacle, to the answer 
f of a good conscience. 

' This testimony to dear Isaac Pening- 
f ton, is from the greatest loser of 
e all that had a share in his life, 

c Mary Peningtqn/ 

* This was written at my house at 

i Woodside, the 27th of the Second 
< month, 1680, between Twelve ancj 
<• One at night, whilst I wi iwatch ? 
* ing with my sick child.' 



CHAP. VI. 

Account of his widow — her state of mind— her 
daughter Gulielma Penn — laid up with a fever at 
Edmonton — her state of mind when ill, and ail-, 
ing— her fear of death removed- — dies at Worm- 
inghurst 3 Sussex. 



M, 



.ARY PENINGTON did not very long sur- 
vive her husband. It is probable the ruin of the 
Estate of Isaac Penington, had been the means 
of encumbering that of his wife. We find her 
writing thus in the year 1680. f Now the 

* Lord hath seen good to make me a widow, and 
c leave me in a desolate condition, as to my 
e guide and companion ; but he hath also mer- 

* cifully disentangled me as to my worldly af- 

* fairs, and I am in a very easy state. I have 
€ often desired of the Lord to make way for my 

* waiting upon him without distraction, and 
f living to him free from all encumbrances; 
c therefore I most thankfully, in a deep sense of 

* his gracious and kind dealings, receive the 
9 disposing of my possessions from him. And 
€ now, through the kindness of the Lord, I have 
c cleared my estate of great part of the mort- 
f gage, and paid most of my bond-debts, so that J, 



( 135 ) 

* can easily compass my affairs. And, this Fourth 
' month, 1680;, I have made my will, leaving a 
' handsome provision for my children, besides a 

( sufficiency to pay my debts and legacies/ . 

' These things being settled, my mind is at li- 

* berty; and in regard to my outward condition 
' and habitation, every thing is to my heart's 
( content. Having no great family, I live re- 

* tired, and have leisure to apply my heart unto 
' wisdom ; yet I am at times mourning the loss 
f of my worthy companion, and [am] also exer- 
<% cised by the great sickness and weakness of 

* my children.'— f I am sensible of death, and 

* have no desire for life, feeling a satisfaction 

* that I leave my children in an orderly way ; 
f - and that they have less need of me than when 

* my affairs were entangled/ It may be re- 
marked that her eldest daughter, by her former 
husband, had been about eight years married 
to William Penn. It is probable that he nad 
received with her the estate of Werminghurst 
in Sussex, where he appears to have been re- 
siding when he set out, in 1677, for his travels in 
Holland and Germany ; yet one expression of 
his renders it dubious, f The next day I went to 
4 my own mother's in Essex/ This seems to de- 
note that Werminghurst still belonged to Mary 
Penington ; ye on his return he says, ' I went 

* to Worminghurst, my house in Sussex/ 

Some time after settling her outward affairs,. 
Mary Penington went to visit her younger 'chiL*. 
dren, then at School at Edmonton; and was there 
i 4. 



( 136 ) 

laid up with a fever,, which had the appearance 
of proving mortal. She thus describes her con- 
dition. e It pleased the Lord — to visit me with 
c a violent, burning fever, beyond any I had felt 
c since I was born. Indeed it was very tedious, 
c insomuch that I made my moan in these dole- 
c ful words, Distress! Distress! feeling that those 
c words comprehended sickness, uneasiness,, want 
e of rest, ill accommodations in the place, to- 
e gether with the continual noise of the school^ 
e and but little attendance, and the thought of 
e being so far from home, where I should not 

* have wanted any alleviation that could be pro- 
e cured/ ' I had scarce time or ability in all 

* this illness, to have spent a quarter of an hour 
c in settling my worldly affairs, if they had 
' been to do; but such was the kindness and 
e mercy of the Lord to me, that he put it 

* into my heart to consider, that it might so 

* happen that I should not return home, as it 
' was with my dear husband : that So I might be 
e prepared to wait on the Lord in my sickness, 
e and, if it was his will, to lay down this body, 

.? without any distraction from outward con- 
' cerns. These memorable dealings of the Lord 
' with me, I now recount, in an humble sense of 
c his mercy : being in my bed, unrecovered of 
e my forementioned illness, which has now been 
c of about three months' continuance/ Thus 
did this pious woman appear to obey the aposto- 
lic injunction " In every thing, give thanks, for 
" this is the will of God in Christ Jesus con- 



( 137 ) 

" cerning you. "—But hear her go on, ' And 
' now it is in my heart, in the holy fear of the 
' Lord, to declare to you, my dear children, of 
f what service it is to me in my sickness, that I 
c have nothing to do, but to die. For the Lord 
c was pleased to assure me of his favour, and 

* that I should not go down to the pit with the 
f wicked, but should have a mansion, according 
f to his good pleasure, in his holy habitation : 
f the knowledge of which kept me in a quiet 
c frame, free from the sting of death, and with- 
c out the least desire to live. Yet I did not 
c witness any measure of triumph or joy- never- 
' theless I could often say, It is enough, in that 
f I am still, and have not a thought day or night, 
f of any thing that is to be done, in preparation 

* for my going hence/ These consoling decla- 
rations were written at home, whither she had, 
though ill, been able to arrive about eleven 
weeks after the attack of fever at Edmonton ; 
but it seems clear that she had been previously 
unwell, for in another writing dated two months • 
after this, she speaks of the duration of illness- 
as of nearly a year ; and there is ground to be- - 
Jieve that the stone was one of the means of 
her bodily affliction. ' This morning" (says she, 
27th Fourth month, 1681), c as I was waiting 
i on the Lord with some of my family, I found 
? an inclination in my mind to mention the 
f continuance of my illness unto this day; which, 
f from the time of my being first visited with it, 
1 wants not many weeks of a year; in all which 



(138 ) 

e time, such was the goodness of the Lord t« 
c me, that, as it was said of Job, e In all this he 
iC sinned not, nor charged God foolishly/ so 
f I may say, through the presence of his power 
e with me, In all this time I have not felt a mur- 
* muring nor complaining mind. But this hath 
6 been my constant frame, It is well I have no 
f grievous things to undergo, except in these 
c late fits of the stone, which have been full of 
' anguish and misery; in which time of extreme 
c suffering, I have earnestly cried to the Lord 
€ for help and direction for means of removing 
c my pain. These seasons excepted, I have not 
' asked any thing of the Lord concerning life or 
c health; but have rather felt a satisfaction in 
c being debarred of every thing that might be 
c acceptable to my senses. The Lord hath gra- 
e ciously stopped my desires after every pleasant 
' thing, so that I have not been uneasy in this 
' my long confinement; for the most part to my 
f bed, and to this present day to my chamber;" 
' in which I have had but little comfort either 
' from, food or sleep. Yet I am not solicitous 
c for health or strength, the relish of my food or 

* refreshment from rest ; nor yet for ability to 

* walk about ray house, or into the air, to take 
6 a view of the beautiful creation ; because in 

* this tried state I have been near to the Lord, 
' with much less distraction than when I was in 
'health. And many times I have said within 
' myself, Oh ! this is very sweet and easy, thus 
f to witness the Lord to make my bed in my 



( 139 ) 

i sickness; and hold my eyes waking to con- 
c verse with him! — Death has been many times 
f before me. I have rather entreated it, than 
c shrunk from it, having generally found in my 

* spirit a kind of yielding to die : as it is some- 

* times expressed, e He yielded up the ghost.' 

f My mind has been' [was] c attended with 
€ fearful apprehensions of death all my days, I 
( may say, till I came to be settled in the Truth, 
' and lived under a happy subjection to it ; but 
1 now the fear of death, that is, as to my state 
' after death, is at this present removed ; but 
c there remains a deep sense of that passage, 
c how hard, strait, and difficult, it is many times, 

* even to those over whom the second death hath 

* no power/ 

It however doth not appear that this sickness 
ended in her dissolution, at least that it was 
the means of confining her for the remainder 
of her time, to the house. She lived more than 
a year after this, and departed at Worming- 
hurst in Sussex, the 18th of the Seventh month, 
16S2. It is probable her remains also were in- 
terred at Jordan's, as her decease is registered 
in the same register as that of her husband. 



A 

REVIEW 

OP THE 

WRITINGS 

OF 

ISAAC PENINGTON, 

IN TWO PARTS. 



Part 1. 

A Review of those published before he joined the 
Society of Friends. 

Part % 
A Review of those which he published after that 
period:, or which have been published in the 
Collection of his Works since his decease. 



PART I. 
A 

REVIEW 

OF THE 

WRITINGS 

OF 

ISAAC PENINGTOX, 

Published before he joined the 
Society of Friends, 



REVI E W, &c< 



Part I. 



tteview of the writings of Isaac Penington before 
he became a member of the Society of Friends. 

AT has been seen that Isaac Penington com- 
menced author,, before he commenced a pro- 
fessor with the Society of Friends. The follow- 
ing pieces of his issued from the press prior to 
that event. 

1. A touchstone or tryall of faith by the original! 
from whence it springs, and the root out of 
which it- 'grows ; held out by way of exposition 
of the 12 and 13 verses of the first chapter of 
John's gospel, and of the six former verses of 
the third chapter, which treat expressly about 
this point : intended not for the disquiet of 
any, but for the eternall rest and peace of all, 
to whom the Lord shall please to make it use* 
ful thereunto. To which is added, the spi-* 
rituall practice of Christians in the primitive 
times. 4to. 1648. 

Our author was then about thirty-two years 
$ld. The texts upon which he descanted, as well 
s 



( 146 ) 

as his manner of explaining them, indicate tnat 
a preparation of heart had then begun in him, 
for the reception of the doctrines of a people 
who have so much relinquished outward cere- 
monies as Friends have done. The two verses 
of John i. are thus : (C But as many as received 
" him, to them gave he power to become the 
f sons of God, even to them that believe on his 
(C name; which were born, not of blood, nor of 
fC the will of the flesh, nor of the will of man, 
(C but of God." The other passage is part of the 
remarkable conference of our Lord with Nico- 
demus; in opening which, Isaac Penington thus 
explains the being cc born of water," or rather 
what is meant by water. e By water/ says he, ' is 
c meant the knowledge of God in Christ, the sight 
c of God in the face of Christ, wherein eternall 
c life consists, f If thou hadst known the gift of 
cc God, &c. thou wouldest have asked of him, 
C( and he would have given thee living water/ 
e &c. John iv. 10. What is this living water > 
* Why e this is life eternal, to know thee the 
<c only true God, and Jesus Christ whom thou 
(i hast sent/ John xvii. 3, The heavenly doc* 
c trine of life and salvation is often expressed 
f icr scripture by this tearm of Water. f My 
(( doctrine shall drop as the rain, my speech 
ce shall distill as the dew/ Deut. xxxiL 2. and 
c Isa. Iv. 10. Heb. vi. 7. As God is the foun- 
c tain, whence all the life and sweetnesse of 
' the creature flows, whether naturall (Isa. 
e lxv. 9), or spirituall (Jej\ ih 13), so those 



( 1*7 ) 

r beames of eternall light those streamings forth 
c of life, which issue out from God, in the know- 
r ledge of Jesus Christ, they are waters from 
c this fountaine, 2. What it is to be born of 
' water. It notes that fundamental and radicall 
c change, which is made in the heart by the 
' power of the truths of Christ, conveyed thi- 
* ther, and working there/ which he goes on to 
describe more at large. — Water, thus defined, be- 
ing the. means of regeneration, he describes the 
Spirit as the agent who applies them. Thus he 
seemed then to have made a near approach to 
the tenets, in which he afterwards lived and 
died. — The spiritual practice of Christians in the 
primitive times, is drawn from Ephes. iv. 2, as 
consisting in humbleness, meekness, long-suffer- 
ing, and forbearing one another in love, 

His next piece has this singular title : 

t. The great and sole troubler of the times, re- 
presented in a mapp of miserie : or a glimps 
at the heart of man, which is the fountain from 
whence all misery flows, and the source into 
which it runs back. Drawn with a dark pen- 
cil, by a dark hand, in the midst of darkness. 
4to. 1649. 

It is a discourse, systematically arranged on 
Jer. xvii. 9, 10. " The heart is deceitful above 
" all things, and desperately wicked : who can 
" know it ? I, the Lord,, search the heart, I try 
f J the reins." The preface turns upon the pro- 
pensity of parties and persons, to detect each 

k2 



( 148 ) 

other's faults and to overlook their own. The 
body of the work shows the pride, covetousness^ 
envy^ unrighteousness^ enmity, cruelty, unbe- 
lief; and hypocrisy, that prevail in the hearts of 
men. 

Our author's next piece of which we have an 
account, and of which copies remain, is 

o. A voyce out of the thick darkness: containing 
in it a few words to Christians, about the late 
and present posture of spiritual affairs among 
them : together with a postscript about dark- 
ening the counsel of God : as also some scrip- 
ture-prophecies concerning some transactions 
in the later times. 4to. 1650. 

A specimen of this work has already been 
given at page 3. In the title-page of this 
work he calls himself Isaac Penington (junior), 
Esq. which title is also in several other of his 
books ; but dropped when he became a Friend. 
It is a title that is now lavished on persons 
having no claim to it, and with little distinction; 
but which, I think, should not be assumed by 
Friends, above all men. It is supposed to be 
derived from scutifer, through the French word, 
ecuyer ; and it is generally rendered in law- 
latin, armiger. Thus its military cast renders it 
peculiarly unsuitable for us. 

The next piece also has a remarkable title. 

A. Light or darkness, displaying or hiding itself, 
as it pleaseth, and from or to whom it pleaseth; 
arraigning, judging, condemning, both the 
shame and glory of the creature, in all its se- 



( 149 ) 

vera! breakings Forth from, and appearances 
in, the creature : held forth to publike view 
in a sermon, a letter, and several other open- 
ings. 4to. 1650. 

With reference to this are the pieces called 

5. Severall fresh inward openings (concerning 
severall things) which the day will declare of 
what nature they are, to which judgment they 
appeal for justice, being contented either to 
stand or fall by it : and being likewise ready 
to kiss that condemnation which they are like- 
ly to meet with in the mean time, from all 
sorts of men, whom they finde ready to deal 
hardly with them. 4to. 1650. 

And 

6. An Echo from the great deep, containing fur- 
ther inward openings, concerning divers other 
things, upon some whereof the principles and 
practices of the mad folks do much depend : 
as also the life, hope, safety, and happiness of 
the Seed of God is pointed at, which, through 
many dark, dismal, untrodden paths and pas- 
sages (as particularly through an unthought 
of death and captivity) they shall at length 
be led unto. 4to. 1650. 

These appear to be deep cogitations in a deep- 
ly exercised mind; and often expressed in terms 
at which even the pious at this day would revolt, 
and which the wise would contemn. But it. 
seems to be the author's object to lay in the 
dust all the wisdom, as well as all the righteous- 

K 3 



( 150 ) 

ness of man, that immovable and eternal right- 
eousness may be produced and remain. In a 
superficial glance over these pieces (for I do not 
pretend to have read them through ), the follow- 
ing short definition claimed my attention. ' To 
* trust God with all one is, or hopes, for ever, 
e this is true faith/ In another place the under- 
mentioned thoughts occur. c O shallow man, 
6 when wilt thou cease measuring God by the eye 
c of thy reason ? Wilt thou say it must be thus and 
e thus, because thou canst not see how it can be 
c otherwise V — A proper query for the great rea- 
soners of this age ! — We may also find another 
beautiful definition of faith. ' Faith is the 
e divine instinct of the new nature in the new 
e creature ; whereby it naturally knoweth, and 
' goeth forth towards God as its centre/ — — c O 
c man/ says he in another place, ( Behold thy 
' Saviour. Know thy life. Do not despise 
e eternity, because of its appearing in, and act- 
c ing through, mortality. This is he who came : 
' to redeem thee, to be a propitiatory sacrifice 
' for thee, and a pattern to thee. Art thou 
c able to measure God in any work of his, through 
' the creature ? Thou knowest thou art not. 
e Then why dost thou measure him so confi- 
( dently in his greatest work, through his Christ, 
' even the work of redemption, and so appa- 
< rently contradict him in it?" The mere man of 
reason would probably charge all these writings 
with mysticism. It is probable that they will 
£nd the most ready answer in the mind that 



( 151 ) 

has undergone the deepest hidden distress. The 
last of them, however, seems the most free from 
the unusual stile which pervades the two former, 
and may probably have been written when thc^ 
author's broken spirit was in some degree again 
bound up. 

7. The fundamental right, safety, and liberty 
of the people (which is radically in them- 
selves, derivatively in the parliament, their 
substitutes or representatives) briefly asserted. 
Wherein is discovered the great good or harm 
which may accrue unto the people by parlia- 
ments, according to their different tempera- 
ture and motions. Together with some pro- 
posals conducing towards an equal and just 
settlement of the distracted state of this na- 
tion : as likewise a touch at some especial pro- 
perties of a supream good governor or gover- 
nors. 4to. 1651, 

Of this tract a few extracts^ have been given 
in the course of these memoirs, p. 5 to 7, in 
order to show the benevolence and moderation 
of the author in matters relating to government 
As, in his days, as well as in preceding and suc- 
ceeding times, governments have assumed te 
themselves the regulating of religion, one more 
quotation may not be improper to show Isaac 
Penington's manner of speaking on that subject, 
before he had fallen under the oppression of 
laws made to coerce the liberty of conscience, 
JJe is speaking of two kinds of employment un- 
k 4 



( 1^2 ) 

suitable for parliaments. c The one is/ says he, 
' meddling with spiritual affairs. The consti- 
c tuting of these, the amending of these, the al- 
4 tering of these, is only proper to such as are 
f. invested with spiritual authority. The laws of 
c Christ were never appointed to be set up by the 
e power of man ; but by the power of his Spirit 
c in the conscience. It is accounted profane, and 
e much startled at, to touch that which man hath 
' made holy, which man hath separated and con- 
€ secrated to divine use; and yet how propense 
€ are almost all persons to be laying hands on 

* that w T hich God hath made holy and set apart 

* for himself! 3 

8. The life of a Christian, which is a lamp kindled 
and lighted from the love of Christ, and most 
naturally discovereth its original, by the pu- 
rity^, integrity, and fervency of its motion, in 
love to its fellow-partners in the same life : 
briefly displayed in this its peculiar, and dis- 
tinguishing strain of operation. Also some 
few catechistical questions concerning the way 
of salvation by Christ. Together with a post- 
script about religion. 4to. 1653, 

A part of this is a diffuse exposition of some 
of those passages in the 14th and 15th chap, of 
John, which relate to love. The author, no- 
ticing the sort of love enjoined to Christians,, 
cc As I have loved you/* attempts to describe the 
love of Christ to man, as to its intensity, purity,, 
&nd the peculiarity of its seeking out its enemies. 



( 153 ) 

He shows the profitableness of this love ; and 
gives some directions for the attainment. I am 
somewhat struck with the following lines near 
the conclusion. ' There is yet a more excellent 
c way, and more excellent things than are now 
{ thought of, which will be manifested in due 
c time. But it is very dangerous striving to 
c ascend up to them aforehand : the sweetest 
( and safest way is to w T ait the season of their 
' descent. The deep sense of the want where- 
' of, with an assured expectation, and quiet 
c waiting and groaning for, is the best strain of 
c religion, of the purest stamp, of any I know 
( extant/ 

In the postscript, I meet with one of those 
passages, which show that the profession of re- 
ligion under which Isaac Wellington at length 
settled, was not altogether a strange and novel 
thing to him. Speaking of the difference £>f 
the light which the primitive Christians had, 
from that which satisfied the professors of his 
time, he says, f We reason ourselves into truths 
' and practices, as any other man might do. I 
f do not say that this should not be done; for 
( the human spirit is to go along, and to have 
f its own light with it too ; but I cannot but say, 
f that this is not enough/ 

9. A considerable question about government 
(of very great importance in reference to the 
state of the present times) briefly discussed, 
With a necessary advice to the governors and 
governed, 4to. 1653,-1 sheet, 



( 154 ) 

The author thus states his question. f The 
* question is this : Which is better, both for 
x the good, safety and welfare, both of the go- 
e vernors and governed, Absolute, or Limited 
e authority ?' 

e Absoluteness is a full power of government 
e without interruption, without rendering an 
e account, residing in the breast, will, or con- 
*" science of the governor or governors/ 

c Limitation is a circumscribing of this power 
( within such certain bounds as the people, for 
c whose sake and benefit government is, shall 
l . think fit to confine it unto, for their good and 
■ security/ 

After showing the benefit of absolute govern- 
ment from its prompt execution, and ready 
remedy for unforeseen evils ; and on the other 
hand its proneness to degenerate into tyranny, 
he gives it as the plain result, that c Absoluteness 
' is best in itself, but limitations are safest for 
c the present condition of man'/ His advice to 
the governors is, f That they undertake not to 
c bring forth that which is not in them' : show- 
ing how the Long Parliament had failed; and 
doubting the army, then in power: His advice 
to the governed is, c Expect not that fruit from 
1 your governors, the root of which is not in 
( them. Did man ever bring forth righteous- 
' ness and peace ? Have ye not yet had enough 
c of looking for reformation and amendment of 
f things, from this or that party ?' Finally,, he 



( 155 ) 

shows that nothing but the Spirit of Christ can 
settle the nation.— It is a lively little piece. 

10. — Divine Essays, or considerations about se- 
veral things in Religion of very deep and 
weighty concernment, both in reference to 
the state of the present times, as also of the 
Truth itself. With a lamenting and pleading 
postscript/ 4to. 1654. 17 sheets. 

These essays are divided into the following 
sections: ( 1. Of knowledge in general. 2. 
? Scripture-knowledge. 3. Radical or original 
■ ■' knowledge. 4. Of the Word, the Spirit, and 
f faith, under each administration, both that of 
f the law, and that of the gospel, with a hint at 
e their further tendency. 5. Some few obser- 
6 vations touching the principles of the Ranters. 

* 6. Of the various false new births and the true 
c one, which are distinguished by their root and 
( nature. 7. Of the true nature and vertue of 
tf the kingdom of God. 8. Of the weakness, 
f uncertainty and invalidity of the flesh, in re- 
e ference to the things of God. 9. Of the cer- 
e tainty of Christ, in his knowledge concerning 
e the things of God, and particularly of his well 

* grounded testimony concerning the way to 
f life : and consequently of the certainty of the 
< knowledge and testimony of his seed in their 

* generations, they being of the same life and 
i nature with him. 10. Of the liberty of the 

* kingdom, which was outward and shadowy in 
i that dispensation of the gospel by Christ and 



C 156 ) 

c his apostles; but inward and substantial,, both 
' before, then, and after that dispensation,, yea, 
' and for ever: which liberty, although it be 
€ very large, yet is limited by the law of its own 
' life and nature. 11. Of the low ebb, which 
r the Lord Christ was brought to, by his death 

* and sufferings. 12. Of the low estate, which 

* the seed of Christ are reduced to, bv their 
< death and sufferings. 13. The course and end 
*" of man. 14. The happy end of the holy 
f nature and course of the Seed of life, which 
e the Spirit of life, through all the various dark 

* paths of sin, death and misery, most faithfully 
e guideth it unto : or, The sweet and happy end 

* of the righteous.' 

It is probable that there will appear in the 
tenth head, an incongruous expression. I refer 
to the word shadowy, as applied to the gospel. 

In the following passage, taken from the post- 
script, the author appears to have made a near 
approach to that faith, in which he afterwards 
lived and finished his course. 

e O consider this, if ye love your souls ! It is 

* not a building upon Christ after the flesh (it 
6 is not either a beleeving or obeying from any 
c rational knowledg, from a knowledg of the 
e understanding, though the heart and affections 
c be never so much heated therewith, accom- 
c panying it never so vigourously) which will 
' save any man ; but a building of a new nature 
c upon the new nature of Christ. It must be a 
c building of a new nature, for Christ saveth 



( 157 ) 

' his building, his people, his seed, his church : 
s and it must be built or founded upon the new 
c nature of Christ ; for Christ himself saveth, 
s not according to the oldness of the letter, tut 
€ according to the newness of the Spirit/ 

11. — Expositions, with observations sometimes, 
on severall Scriptures, Divided into four 
parts. 1. An Exposition on Christ's sermon, 
as it is related in the fifth, sixth, and seventh 
chapters of Matthew's gospel. 2. The sum or 
substance of Jerusalem's song of triumph, 
being an exposition of the first ten verses 
of the second chapter of the first book of 
Samuel. 3. A basket of fragments, contain- 
ing chiefly expositions upon particular select 
scriptures, somewhat promiscuously set down. 
4. An exposition on the first epistle of John. — 
4to. 1656. about 94 sheets. 

The first, second, and fourth of these divisions 
are on the general plan of expositors. The verse 
is first recited, and then the exposition ; which 
is for the most part diffuse. The third part is 
written on a different plan, and has the follow- 
ing subdivisions: 

f 1. The right enterance into true wisdom. 
From Prov. ix, 10, 

g. The true way of sight and the things most 
desirable to be seen. Ephes. i. 17, 18, 19. 

$. The cleer light and sight of God. Psal, 
£xxxix, 12, 



( 158 ) 

4. The first tipe of the two seeds. Gen. W; 
I to 13. 

5. The transient^ yet present light. 2 Pet. i. 
19. 

6. Christy the universal light. John i. 9. 

7. The times of refreshment. Acts iii. 19. 

8. A distinction about Orphanship. John xiv. 
18. 

9. The ground of the world's hatred against 
the seed of Christ, or the true and chief ground 
of persecution, which alwaies hath been and still 
is the ground, though it was never so acknow- 
ledged : from John xv. 19. 

10. The best defence against the world or 
worldly spirit, which is the wisdom and inno- 
cency of the renewed spirit. Mat. x. 16. 

11. Two questions concerning Christ. 

12. The anointing and function of Christ. 
Isaiah lxi. 1, 2, 3. 

13. The sweet invitation, reproof, and direc- 
tion of Christ, to wandering souls. Isaiah lv. 1, 
2,3. 

• 14. The sweetness, goodness, and kindness of 
God's nature, with its great efficacy in the day 
of his power. Psal. xxxvi. 7, 8, 9. 

15. A Tast of the breathings, pan tings, wait- 
ings, and hopes of Israel after the true Saviour, 
and his effectual redemption. Psal. Ixxxv. 

16. The two main props and pipes of Faith : 
viz. Knowledg and Experience. 

17. The distresse and perplexity of Sion; her 
fidelity therein, and her faithful comforter and 



( 139 ) 

deliverer; represented in some declarations from 
ch. li. of Isaiah. 

18. The proper nature, and sweet benefits of 
afflictions. Heb. xii. 11. 

19. The design and work of God in all his dis- 
pensations, with a glance at the mistery of this 
design and work. Ezek. xvii. 24. 

20. Man's way to life rejected, and a way of 
a different nature made choice of by God, 
1 Cor. i. 21 to 26. 

21. The wisdom of God despised and rejected, 
even in all its appearances, by the spirit of this 
world : but still justified by the light and spirit 
of life in his children. Matth. xi. 16 to 20. 

22. Man's right temper and practice. Eccles. 
xii. 12, 13. 

23. The severity of God against corrupt shep- 
herds, who will rescue his flock from them. 
Ezek. xxxiv. 2. 

24. The estate of Christ's kingdom at his 
coming, as it is represented in the parable of the 
wise and foolish virgins. Matth. xxv. 1 to 13. 

25. Brief observations on part of the first 
chapter of the second epistle to the Thessalo- 
nians; but chiefly on those verses which con- 
cern the great Rest or Salvation, and the great 
Trouble or Destruction, both which are, in the 
end, to be impartially opened and dispensed. . 

26. The danger of exaltation of a man's spirit 
over others. Matth. v. 22. 

27. The conclusion, containing a brief rela- 
tion concerning myself ; with a faithful beam of 



( 160 ) 

light which may be of service to such, as are 
not yet translated out of the dark spirit of this 
world into the true light of life/ 

This large volume, like all Penington's early 
writings, is out of print, and not likely to be 
again edited. I have never seen more than two 
copies of it. As a specimen, though short and 
slight, of the author's manner and temper of 
mind, I present the reader with an extract from 
the 14th section of the ' Basket of Fragments, 5 
entitled, ( Oa the sweetness, goodness, and kind- 
s ness of God's nature, 5 &c. being an exposition 
of the 7th, 8th, and 9th verses of the 36th Psalm. 
The 7th verse is this: <c How excellent is thy 
* c loving-kindness, O God ! therefore the chil- 
" dren of men put their trust under the shadow 
** of thy wings." 

* The children of men are in a weary land, 
' in a scorching and tempestuous country, in a 

* city closely besieged and scanty of -provision : 

* they want shade, they want shelter, they want 

* rescue, they want relief. The enemy perse- 

* cuteth them, yea, hath seized upon their life 
' and is devouring it. Their precious soul is 

* daily hunted and taken. They are made very 

* miserable by enemies and dangers, both within 
' and without them : which though few T at pre- 
'■ sent discern particularly, yet it is so plainly 
1 written in the state of all men, that he that 

* runs may read it. For what man can fly from 

* the death of his body ? Or what man can endure 

* or escape the pains of the death of his soul ? 



( 161 ) 

O, how will men cry to the mountains to fall 
on them, and to the rocks to cover them, when 
once their misery approacheth ! Surely, surely, 
very precious will be a shelter in the day of 
calamity ! Now God hath wings, such wings 
as cast a shadow sufficient to shelter the sons 
of men from all misery. They are a proper 
help, a proper relief, from sin, from death, 
from hel, from whatsoever can affright or 
afflict poor miserable man. They can cover 
man, and keep him secure from all that can 
disturb him. And when once man comes to 
be sensible of this, to understand his own 
need, the sutableness of this remedy for him, 
and the great kindness of God in affording it 
him, he will speedily resort unto it, c There- 
fore do the children of men/ &c. Therefore: 
Because of thy kindness, because of the excel- 
lency of thy kindness, because of the openness 
of thy nature to that which is miserable, and 
which none can help. There is that in the 
nature of God which (were it discovered to 
them ) the whole creation could not but trust, 
only it is hid from their eyes, which necessi- 
tated! for the present this course of misery/ — 
Therefoie: Because of the excellency of its 
nature, because the children of men see the 
truth and fullnesse of this kindnesse; they see 
it to be such, as that it is impossible for it to 
refuse the relief of any thing that runneth to 
it ( c Him that cometh to me, I will in no wise 
cast out'), therefore do they seek shelter 
l 



( 162 ) 

f under it, and with confidence repose their 
c weary souls under it, and with confidence re- 
( pose their weary souls there. Indeed, if it 
e were but a kindness of man, though raised to 
c never so great a degree, there were not suffi- 
s cient ground to trust it/ 

c But such is the nature of God, that 

6 were it but known, it could not but be trusted. 
e So kind is God that the greatest sinner who is 
( most obnoxious to him, did he but know him, 
( would not fear to put himself into his hands.' 

Isaac Penington (as is mentioned at page 23) 
had at one time imbibed the doctrine of election 
and reprobation, which, as generally under- 
stood, consigns to destruction the majority of 
mankind ; but when he wrote the volume under 
review, he seems to have given up that doctrine 
so far, as not to be willing to allow the repro- 
bation of any. — An account has already been 
given of his attainments in religion, and how 
all the fabric which he had reared was broken 
suddenly to pieces. In the conclusion of the 
part from which these quotations are made, he 
recounts this overthrow, and thus describes his 
state when writing. c My soul boweth down 

* before him, blessing his name. Good is the 
6 hand of the Lord ! Most holy, righteous, sweet, 
c and kind is his severity and wrath. But my 
c heart and tongue are not yet prepared to 
c speak, these things. I will therefore cease, lest 
f he judg me again for taking his name in vain. 

• I am now a dark thing, still in the dark, being 



( 16S ) 

* neither what I formerly was, nor yet formed 
c into a vessel by the potter : not yet perfectly 
c broken (though to my own sence perfectly 
' broken long ago) ; and very little made up/ 

Another touch or two extracted from another 
part of this large volume, namely, the ( Expo- 

* sition on Christ's Sermon', may form an agree- 
able addition to the foregoing. 

* As we forgive our debtors.'] This is a strong 
c argument with the Father, to move him to for- 
c give ; and to the child, to believe its pardon. 
' He that hath taught us to forgive, will he not 
c forgive us ? Can we find a readiness in our 
c spirits, to remit the offences of others ; and 
c can we possibly imagine that God can want it? 
e Certainly he that hath wrought this in us, 

* hath also left it remaining in himself. He to 
f whom God hath given a spirit of forgiving, 
r who cannot but forgive those who offend him, 
' may well expect to reap the same measure 
f from God : whose nature engageth him more 
c to forgive his children, than any nature de- 
f rived from him can teach any to forgive such 
: as injure and provoke them. He who finds 
r this wrought in him, hath strong ground to 
f believe that God himself cannot but bear the 
r same temper of spirit in himself, towards him, 
f which he hath wrought in him towards others'. 

Again, from ch. 7. 

' Judge not .~] Observ. A judging temper is 
J not fit for a disciple, in the eye of Christ. 
' Judging is not an action beseeming a disciple i 
l 3 



( 164 ) 

* is not such an action as Christ alloweth in 
6 him/ 

' There are two things exceeding lovely in a 
f disciple, both whereof this is contrary unto, 
f The first is, A brokenness of spirit in himself, 

* for his own vileness. Though a man be par- 
€ doned for his sin ; yet the sight of what he 
' was, the remembrance of what was blotted out 
< in him ( nay of what is still in him and upon 

* him, further than the Lord pleaseth of his 
g own free goodness to blot it out continually), 

* should keep him very low in his own eyes; 

* even as low as if he were still lying under the 

* guilt and condemnation of it. The second is, 
' Ji pity and tenderness of spirit towards sinners. 
' He who knoweth the bitterness of his own 

* wound, although he be in part healed himself, 

* yet cannot but yearn over those who remain 

* still exposed to the bitterness of the same 
wound. How did Christ pity sinners, even the 

* most stubborn sinners ! c O Jerusalem, Jerusa- 
" lem/ &c. The more men lie open to judg- 

* ment, doth not afford us the more liberty 

* of judging them; but the more it should ex- 

* cite our pity. It no way becomes a con- 
f demned person newly pardoned, to judg his 
' fellow-offenders; but to pity them, and to lie 
6 abased under the sense of his own desert, 

* which, by the meer mercy of the judg, he 
t hath lately escaped the danger of/ 



PART II. 



REVIEW 



OF THS 



WRITINGS 



OF 



ISAAC PENINGTON, 



Published after he joined the Society of Friends, 
or which have been published in the Collection 
of his Works since his decease. 



REVIEW, &c. 

Part II. 

Review of the writings of Isaac Penington after 
he joined the Society of Friends, or which 
have been published in the Collection of his 
Works since his decease. 



i 



N giving an account of the writings of Isaac 
Penington after he had joined the Society of 
Friends, I cannot engage to enter much into 
their contents. Such a plan would swell the 
catalogue itself into a volume of no inconsidera- 
ble size ; and is the less needful as the titles of 
them are generally diffuse. The first is 
1. The way of Life and Death made manifest^ 
and set before men; whereby the many paths, 
of death are impleaded, and the one path of 
life propounded and pleaded for : in some 
positions concerning the apostasy from the 
Christian spirit and life ; with some principles 
guiding out of it ; as also an answer to some 
objections whereby the simplicity in some may 
be entangled : held forth in tender good-will 
both to Papists and Protestants who have ge- 
nerally erred from the faith for these many 
generations, since the days of the apostles ; 
and with that which they have erred from arc 
they comprehended. — 4to. 1658. 14 sheets, 
l 4 



( 168 ) 

The first edition has in it a piece by Edward 
Burroughs and one by George Fox. These are 
omitted in the edition of Penington's works. 

The positions are as follow : 

f 1. That there hath been a great apostasy 
€ from the Spirit of Christ, and from the true 

* light and life of Christianity : which apostasy 
6 began in the apostles' days, and ripened apace 
c afterwards.' 

6 2. That in this great apostasy, the true state 
c of Christianity hath been lost/ 

f 3. That there is to be a recovery, a true re- 
c covery, out of this state of apostasy,, into the 
€ true state of Christianity again/ 

c 4. That they that are in those things which 
' have been set up in the times of the apostasy, 
? are not yet come to the recovery from the 
*" apostasy/ 

5. That the only way of recovery out of the 

* apostasy is by returning to, and keeping in,, 

* that Spirit from which the apostasy was/ 

The principles mentioned in the title are 
these,, 

' 1. That there is no salvation but by the true 
P knowledge of Christ/ 

6 2. That Christ saves by the new covenant/ 

c 3. That the new covenant is written in the 
f heart/ 

' 4. That the Spirit of God alone can write 

* the covenant in the heart/* 

* * Or, that Christ writes the covenant by his Spirit*' 



( 169 ) 

■ ' 5. Therefore the first proper step in religion, 
' is to know how to meet with God's Spirit/ 

c 6. The first way of meeting with the Spirit 
€ of God, is as a convincer of sin/ 

' 7 . That whereby the Spirit of God con- 
f vinceih of sin, is his light, shining in the con- 
s science.' 

c 8. That this light convincing of sin shineth 
c in every conscience/ 

c 9. The true way to life eternal is by believ- 
' ing in the light of the Spirit, which shineth in 
c the conscience/ 

c 10. That believing in the light of the Spirit 
c which shines in the conscience, unites the 
f soul to God, and opens the springs of life to 
t it/ 

These principles as well as the five positions, 
are discussed at large. Objections to this doc- 
trine are answered, and there is a particular dis- 
cussion of the important topic, Justification. 

2. The scattered sheep sought after. First, in 
a lamentation over the general loss of the 
powerful presence of God in his people, since 
the days of the Apostles ; with a particular 
bewailing of the withering and death of those 
precious buddings -forth of life, which ap- 
peared in many at the beginning of the late 
troubles in these nations ; with the proper way 
of recovery for such. Secondly, in some pro- 
positions concerning the only way of salva- 
tion ; where is an answer given to that great 
pbjection, That the light which convinceth of 



( 170 ) 

suij is the light of a natural conscience; and 
a brief account rendered of the ground of 
men's understanding scriptures. Thirdly, in 
exposing to view the fundamental principle 
of the gospel, upon which the redeemed spirit 
is built. Fourthly, and in some questions and 
answers (by way of catechism for the sake of 
the simple-hearted ) directing to tha*t principle, 
and fixing in it. 4to. 1659,, 4 sheets. 2d edit. 
1665. 
The propositions concerning the only way to 

salvation are the following four : 

f 1. That there is no way of being saved from 

' sin, and wrath eternal, but by that Christ 

e alone which died at Jerusalem/ 

c 2. That there is no way of being saved by 

* him, but through receiving him into the heart 
c by a living faith, and having him formed in 
f the heart.' 

c S. That there is no way of receiving Christ 
e into the heart, and of having him formed 

* there, but by receiving the light of his Spirit, 
' in which light he is, and dwells/ 

c 4. That the way of receiving the light of the 
' Spirit into the heart ( and thereby uniting with 
c the Father and the Son ), is by hearkening to 
c and receiving its convictions of sin there/ 

The fundamental principie of the Gospel is 
held forth in that passage in the 1st epist. of John. 
i e This then is the message which we have heard 
" of him, and declare unto you, That God is light, 
<c and in him is no darkness at all/' It is not 



( 171 ) 

easy to abridge the catechism. The following 
winds up the whole. e Let thy religion be to 
' feel the pure principle of life in the pure 

* vessel of life ; for the eye must be pure that 
c sees the life, and the heart that receives it. 
' And faith is a pure mystery, and it is only held 

* in a oure. conscience. Know that in thee that 
e purifies thee; and then thou knowest Christ, 
' and the Father, and the Spirit; and as that 

* lives, and grows up in thee, so shalt thou 
c know their dwelling-place, and partake of 
e their life and fulness.' 

3. Babylon the Great described, the city of 
confusion, in every part whereof anti-christ 
reigns; which knoweth not the order and unity 
of the Spirit, but striveth to set up an order 
and uniformity according to the wisdom of the 
flesh, in all her territories and dominions ; her 
sins, her judgments : with some plain queries 
further to discover her; and some considerati- 
ons to help out of her suburbs, that her in - 
ward building may lie the more open to the 
breath and Spirit of the Lord, from which it is 
to receive its consumption and overthrow. 
4to. 1659. 8 sheets. 

The preface to this work is another account of 
the author's religious conflicts and experiences. 
The work itself appears to be a close reproof of 
all the semblances of religion which have been 
formed and worshipped in the world ; and great 
use is made of the figure of a city, and of the 
mystery of the beast, whore, &c. mentioned in 



( 172 ) 

the Apocalypse, which are, in many particulars, 
explained, according to the sense given to the 
author. 

4. The Jew outward ; being a glass for the 
professors of this age, wherein, if they read 
with meekness, and in the true light, such of 
them as have not overslipped the day of their 
visitation, may see their own spirits, to their 
own everlasting advantage and comfort, by 
learning subjection to that which hath power 
in it to destroy the evil spirit in them: con- 
taining some exceptions and arguments of the 
Jews against Christ's appearance in that body 
of flesh in their days; which the present pro- 
fessors may view and compare w T ith their ex- 
ceptions and arguments against his appearance 
in spirit in this age; that they may see and 
consider which of them are the more weighty. 
4to. 16§9, 4 sheets. 

The drift of this piece is to show that, in like 
manner as the Jews rejected Christ, because 
their knowledge and expectations were outward, 
and gathered from their fleshly comprehension 
of the prophecies concerning him; so the wise 
professors of the seventeenth century rejected 
and persecuted his life, as it appeared in their 
day; and that the natural effecl, in every age, 
of walking according to the flesh, is to persecute 
that which is born of the Spirit. The analogy 
of the two cases is exhibited in a striking point 
of view; the reasoning upon it close and perti- 
nent; and the scripture-references remarkably 
apposite. 



( 173 ) 

. The axe laid to the root of the old cor- 
rupt tree ; and the spirit of deceit struck at in 
its nature; from whence all the error from 
the life, among both papists and protestants, 
hath arisen, and by which it is nourished and 
fed at this day : in a distinction between the 
faith which is of man, and the faith which is of 
God : and in some assertions concerning true 
faith, its nature, rise, &c. its receiving of Christ, 
and its abiding and growing in his living vir- 
tue : with a warning concerning adding to, and 
diminishing from, the Scripture in general, 
and the prophecies of the Revelations in par- 
ticular : discovering what it is, and the great 
danger of it, with the only way of preser- 
vation from it. Whereto is added, a short 
touch about the use of means ; as also, a brief 
history concerning the state of the church 
since the days of the Apostles : with an exhort- 
ation to the present age. By the movings of 
the life, in a friend to the living Truth of the 
most high God; but an utter enemy to the 
spirit of error and blasphemy, where-ever it is 
found, as well in the strictest of the Protestants, 
as among the grossest of the Papists. — 4 to. 
1659. Six and a half sheets. 
This makes the fourth in one year. It is a 
very close, searching work. Much of it is em- 
ployed in detecting the marks of the false church, 
in the various forms under which it has appeared; 
and the deceivableness of unrighteousness is set 
forth by copious allusions to the book of the Reve- 



( 174 ) 

lation. The author seems aware that his doctrine 
will find difficult entrance into the minds of such 
as are satisfied with any thing short of the pure 
Jife ; and may even induce some of those who 
are seeking it, to doubt whether they are not 
deceived; for he supposes the following objec- 
tion, c How difficult do you make the way to life, 
c if not utterly impossible? If all this be true, 
f zvho can be saved f * 

Answ. ' The way to life is very difficult ; yea, 
c and impossible to that part in man, which is 

* so busy in willing and running towards life; 
c but it is as easy On the other hand, to that 
' which the Father begetteth, raiseth up, and 
s leadeth. ■ The wayfaring man, though a fool, 
*** shall not err/ The wisest and richest mer- 
f chants in Babylon cannot set one step in it. 

The least child in Sion cannot err there. There- 
- fore, know that in thyself to which it is so hard ; 
' and know that which God hath given to thee, 
c which will make it easy. Thou hast a living 

* talent given thee by God : let not thine 
f eye be drawn from that ; but join to that, 
4 keep there, and thou art safe ; and that will 
4 open thine eye to see all deceits, just in the 

* very season and hour of temptation. For thou 
s must expect to meet with all these temptations, 
f as thy growth makes thee capable of receiving 

* them. And as they come, the true eye being 
f kept open, they will be seen ; and being seen^ 
' they will easily be avoided in the power of 
c life ; for in vain the net is spread in sight 



( 175 ) 

of the bird. Therefore that thou mayest be 
safe, 

' 1. Know the light, the eternal light of life, 
the little glimmerings and shinings of it in thy 
soul This comes from the rock, to lead thee 
to the rock : and if thou wilt follow it, it will 
fix thee upon the rock, where thou canst not be 
shaken.' 

' 2. Keep in the light, keep within the hedge, 
step not out of thine own ; keep out of the 
circumference of the spirit of deceit; the 
power of whose witchery and sorcery extends 
all over the regions of darkness/ 
c 3. Love simplicity, love the nakedness of 
life, stand single in the honesty of the heart ; 
out of the intricate, subtil reasonings, and wise 
consul tings about things; for by these means 
the serpent comes to twine about and deceive 
thy soul ; but in the simplicity of the movings 
of life, in the light, lies the power, the strength, 
the safety.' 

c 4. Lie very low continually, even at the foot 
of the lowest breathing and appearances of the 
light. Take heed of being above that wherein 
the life lies; for the wisdom, the power, the 
strength, yea, the great glory lies in the hu- 
mility ; and thou must never be exalted, thou 
must never come out of the humility, but find 
and enjoy the honour and glory of the life, in 
the humility.' 

* 5. Mind the reproofs of the light ; for that 
will still be setting thee to rights. That will 



( 176 ) 

< still be bringing down that which would get 
f up above; and there lies the preservation, 
c Oh the chastenings of the light, the sweet 
' chastenings of the love by the light ! These 
e are healing stripes ! This brings down the 
' exalter, and that in thee which loves to be 
e exalted, and to be seeking the honour of the 
s spiritual riches, before the humility is per- 
6 fefted/ 

( Thus, in love to souls, have I poured out 
e my soul before the Lord, and held forth 
' gentle leadings, even to the most stubborn and 
' stiff-necked/ 

In John Whiting's Catalogue, comes -in next, 

6. To the Parliament, the Army, and all the 
well-affected in the nation, who have been faith- 
ful to the good old Cause. 1659. Haifa sheet. 
In Whiting the title ends at c nation/ and the 
piece itself is omitted in the Quarto edition. 
The author reproves the army for having forsaken 
their first principles, and having served the ends 
of interest and power to themselves; and exhorts 
the'parliament not to second such a disposition, 
but to adt.for the purposes of righteousness. 
7. A Brief Account of some Reasons (amongst 
many that might be given ) why those people 
called Quakers, cannot do some things on the 
one hand, and forbear doing of some things on 
the other hand ; for which they have suffered, 
and do still suffer, so much violence from the 



( 177 ) 

people, and such sore persecution from the 
teachers and magistrates of these nations : 
whereby it may appear to all, who are willing 
to take any fair consideration of their cause, 
that their sufferings are for righteousness sake, 
because of the integrity of their hearts towards 
God, and void of any just ground of offence 
towards man — No date ; published in a broad 
sheet ; as was also, 

8. Some Considerations proposed to the City of 
London, and the Nation of England, to calm 
their spirits, and prepare them to wait for 
what the Lord is bringing about, that they 
may not run headily into their ruin and 
destruction ; and by this extraordinary heat 
of their spirits, kindle that fire which will 
soon devour them. With a short exhortation 
to them relating to their true settlement, and 
the removal of that which hinders it. 

The two following were also published about 
this time. 

9. Some Considerations proposed to the dis- 
tracted Nation of England, concerning the 
present design and work of God therein ; up- 
on their submitting whereto doth their settle- 
ment alone depend, and not upon any form 
of government, or change of governors : as 
that spirit wh'ch seeketh their ruin tempteth 
them to bdieve. — 1659. 

m 



( 178 ) 

10. To the Army. Very short. 

11. A Question propounded to the Rulers, Teach- 
ers, and People of the Nation of England, for 
them singly to answer in their hearts and con- 
sciences, in the fear and dread of the mighty 
God of heaven and earth, &c. I abridge this 
long title, and insert a part of the question. 

( When this nation was rent from popery (in 
c part I mean ; for wholly it was never rent, but 
e did still remain in the same spirit ; though by 
e the magistrate's sword it was forced from that' 
< form and way of worship which the pope had 
e established), did it wait on the Lord for the 
e guidance of his Spirit and power, thereby to 
e build up a true church and habitation for God 
c in the Spirit ? Or did it take such materials as 
' were ready at hand, and frame up a building 
' as well as it could, wherewith the consciences 
( of many, that were tender-hearted towards 
c God, were even then dissatisfied ?' 4to. One 
sheet. 

1 %. The Root of Popery struck at ; and the true 
ancient apostolic foundation discovered ; in 
some propositions to the papists, concerning 
fallibility and infallibility ; which cut down 
the uncertain, and manifest the certain way 
of receiving and growing up into the Truth. 
Also, some Considerations concerning the true 
and false Church and Ministry, with the state 
of each since the days of the Apostles ; held 



( 179 ) 

forth in true love and pity to the souls of the 
papists, that they may hear and consider, and 
not mistake and stumble at the Rock of Ages, 
whereupon the prophets, apostles, and whole 
flock of God, throughout all generations, have 
been built. There is likewise somewhat added 
concerning the ground of error, and the way 
to truth and unity, for the sake of such as are 
more spiritual, and have been more inwardly 
exercised in searching after truth. 1660. 4to. 
Three sheets. 

The propositions are these : 
e 1. That councils may err/ 
c % That the pope himself may err.' 
c 3. That every man may err, in his interpre- 
f - tation of scripture.' 

' 4. That if there be any light to be found 

* any where shining from God, that light cannot 
' err.' 

f 5. That there must necessarily be such a 
' light, communicated to all men since the fell/ 

' 6. That this being let in, believed in, 
c and obeyed, shineth more and more unto 

* the perfect day; even until it hath wholly 

* brought out of the error, into the truth/ 

c 7. That nothing less can lead unto eternal 
e life than an eternal light in man's spirit/ 

In this piece also is frequent reference to the 
description of the woman and the dragon, in the 
book of Revelations. 



m 2 



( 180 ) 

13. An Examination of the grounds or causes 
which are said to induce the court of Boston, 
in New-England, to make that order or law of 
banishment, upon pain of death, against the 
Quakers : as also of the grounds and con- 
siderations by them produced, to manifest the 
warrantableness and justness both of their 
making and executing the same ; which they 
now stand deeply engaged to defend, having 
already thereupon put two of them to death. 
As also, of some further grounds for justifying 
of the same, in an appendix to John Norton's 
book (which was printed after the book itself, 
yet as part thereof) ; whereto he is said to 
be appointed by the general court. And like- 
wise, of the arguments briefly hinted, in that 
which is called c A true relation of the pro- 
ceedings against the Quakers, &c/ Where- 
unto somewhat is added about the authority 
and government, Christ excluded out of his 
church ; which occasioneth somewhat concern- 
ing the true church-government. 4to. 1660. 
Thirteen sheets. 

I take this to be a choice piece, and far from 
being useless now, or at any time, because the 
immediate cause of its publication is done away. 
The reader will find in it some able defence and 
elucidation of the principles of Friends, clear re- 
futation of the arguments for persecuting them, 
and much of the spirit of love and good-will to 
the persecutors. The matter is well summed up, 



( 181 ) 

and the excluded, and the allowed authority of 
the church are well described. 

14. A Warning of Love from the bowels of life, 
to the several generations of professors of this 
age, that they may awaken and turn towards 
the life, to be truly cleansed and saved by its 
powerful, living virtue, before the storm of 
wrath break forth, and the overflowing scourge 
overtake them, which will sweep awav the 
strongest and most well-built refuge of lies ; 
and sink those souls even into the pit of 
misery, which are there found when the storm 
comes : held forth in four propositions, asser- 
tions, or considerations, concerning man in 
his lost state, and his recovery out of it. 4 to. 
1660. One sheet. 

This close piece may be epitomized by taking 
the four assertions, viz. 

f 1. That man is fallen from God.' 

' 2. That man, by all the imaginations that 
' can enter into his heart, and by all the means 
' he can use, or courses he can run, cannot re- 
' turn back to God again, or so much as desire 
< it/ 

' 3. That all professions of God and of Christ 
c upon the earth, all knowledge and beliefs what- 
c soever, with all practices of duties and ordi- 
c nances of worship, save only such as proceed 
c from, and are held in, the pure life, are but 
e as so many fig-leaves, or deceitful plasters, 

m 3 



( 182 ) 

* which may skin over the wounds but cannot 
'■ truly heal if/ 

s 4. That the living seed of eternal life, which 
( God hath hid in man underneath his earth, hath 
f in it the living virtue, which alone can heal 
e man, and restore him to God.' 

The subject of this assertion, he also holds 
forth, in another part, which for its brevity and 
beauty, and soundness, I also transcribe. — f That 

* which recovers man, is the eternal virtue, the 
c endless power, the life immortal, the Christ of 
< God/ 

15. Where is the wise ? Where is the scribe? 
Where is the disputer of this world ? Hath not 
God made foolish the wisdom of this world ? 
4to. 1660. One sheet. 

This text is the title of a piece, printed in his 
works like a postscript to the former ; but it is 
evidently a distinct one, and is so noted in 
Whiting's Catalogue. 

16. An Epistle to all such as observe the Se- 
venth Day of the week for a Sabbath. — 1660. 
This is also a separate piece, but in the works 

is only to be found in the following : 

17. The new Covenant of the Gospel dis- 
tinguished from the old Covenant of the Law, 
and the Rest or Sabbath of Believers from the 
Rest or Sabbath of the Jews; which differ as 
much from each other, as the sign and shadow 
doth from t'ae thing signified and shadowed out. 



( 183 ) 

In answer to some queries of W. Salter's,, tend- 
ing to enforce upon Christians the observation 
of the Jewish sabbath,, which was given under 
the law to the Jews for a sign : as also to some 
other queries sent in writing, upon occasion 
of an epistle directed to all such as observe the 
seventh day of the week for a sabbath, now 
under the gospel. As likewise some letters 
to the same purpose ; with a brief explication 
of the mystery of the six days labour and se- 
venth day's sabbath. Whereto are added, some 
considerations propounded to the Jews, tend- 
ing towards their conversion to that which is 
the life and spirit of the law. 4to. 1660. 
Seven sheets : but the Considerations to the 
Jews occupy one, of which the pages begin 
afresh. 

The first of the set of queries to which this 
book is an answer, is, e Whether the fourth com- 
' mandrnent, expressed Exod. xx. be not moral 
* and perpetual, as well as the other nine be, 
e yea or no ?' . Our author maintains the nega- 
tive, and shows the spiritual nature of the Chris- 
tian rest. 

Next follows, in Whiting's Catalogue, but not 

in the works, 

18. Some few Queries and Considerations pro- 
posed to the Cavaliers, being of weighty im- 
portance to them. 4to. No date. One 
sheet. 

m 4 



( 184 ) 

It seems to have been written soon after the 

Kestoration, and is a calm and close expostulation 

with the prevailing party. — - f 0/ says he, ' that 

' they could fear the 1 ord for his goodness ; and 

* that those that are fallen under them might fear 

1 him for his severity ; and that we might all 

' give over upbraiding, and fighting against one 

' another, and every man fight against the lusts 

' of his own heart ; against pride, passion, envy, 

e covetousness, hard-heartedness, oppression of 

' men's consciences, doing to others what we 

' would not receive from others, &c. for the 

' hand of God is swift against the unrighteous 

' spirit, and he overturns apace. And if this 

c present settlement do not please him ; but if 

r this generation, after all their afflictions, prove 

€ themselves unworthy of his mercy, not letting 

e fall what the hand of the Lord hath gone forth 

f against, but thinking to settle again upon 

' firmer foundations what God hath all this while 

r been shaking; the Lord will laugh at their 

( counsels and at their strength, and overturn 

c them in a moment/ 

The reader may compare this with the coun- 
sels, and with the overthrow, of the house of 
Stewart. 

19. Some Queries concerning the work of God 
in the world, which is to be expected in the 
latter ages thereof; with a ft w pain words to 
the nation of England, tending towards stop- 
ping the future break ings-forth of God's wrath^ 



( 185 ) 

both upon the people and powers thereof; 
with an Advertisement relating to the present 
state of things. 4to. 1660. One sheet. 

This is in some respects similar to the fore- 
going. Near the conclusion,, the author says, 
c It behoves this nation to consider what of Ba- 

* bylon may be found in it, and to part with it, 
c that it may escape the plagues of Babylon, Rev. 
e xviii. 4. which are very bitter, as ver. 7, 8, &c. 
£ These are the two main things whereof Babylon 
( is guilty : 

c 1. An invented form of worship, a likeness 
f of the true worship, but not the true worship 
' itself. 

c 2. A persecuting, and endeavouring to sup- 

* press the power of the truth, even of the puri- 
c ty of the godly religion and worship, by means 
e of this form; because for conscience sake, men 
' who are taught otherwise by the Spirit of God, 

* cannot submit and subject thereto/ 

20. The Consideration of a position concerning 
the book of Common Praver ; as also of some 
particulars held forth for truths by one 
Edmund Ellis, stiled a minister of the gospel of 
Jesus Christ : with a warning of tender bowels 
to the rulers, teachers, and people of this na- 
tion, concerning their church and ministry. 
Likewise, a few words concerning the king- 
dom, laws, and government of Christ in the 
heart and conscience ; its inoffensiveness to all 



( 186 ) 

just laws and governments of the kingdoms 
of men. 4to. 1660. Four sheets. 

This is somewhat of a controversial piece., 
but our author does not seem to have had to 
do with a railing adversary ; nor does he treat 
him with asperity. It cannot well be abridged; 
but I shall cite two passages, one to show the 
author's sense of the main question ; the other, 
his state of mind,, and his estimation of his own 
talents. 

f Now as touching the book of Common Prayer, 
c or prayers conceived without the immediate 
6 breathings of the Spirit, I shall speak mine own 
6 experience faithfully, which is this; I have 
c felt both these ways draw out the wrong part, 
c and keep that alive in me which the true prayer 
' kills. And he that utters a word beyond the 
e sense that God begets in his spirit, takes God's 

* name in vain, and provokes him to jealousy 
tf against his — soul. ' God is in heaven, thou art 
ie on earth, therefore let thy words oe few.' The 
e few words which the Spirit speaks, or the few, 
e still, soft, gentle breathings, which the Spirit 

* begets, are pleasing to God, and profitable to 
e the soul; but the many words which man's wis- 

* dom affects, hurt the precious life, and thicken 
c the veil of death over the soul; keeping that 
' part alive which separates from God ; which 
c part must die, ere the soul can live.' Vol. i. 
408. 

' As for me, I am but a shell ; and if this party 
' knew me (who sets me up so high, preferring 



( 187 ) 

* me above many whom the Lord hath preferred 
€ far above me),, he would soon acknowledge 
' me to be a poor, weak, contemptible one. Yet 
f this I must by no means deny, that the pure 
c liquor of the eternal life, at its pleasure, spring- 
' eth up and issueth out through me; though I can 
c also, in true understanding, say, that it issueth 
c out far oftener, and much more abundantly, 
' through others/ p. 417. 

31. An Answer to that common Objection 
against the Quakers, That they condemn all 
but themselves; with a loving and faithful 
advertisement to the nation and powers there- 
of. 4to. 1660. One sheet. 

After owning the spirit which actuated the 
martyrs and spiritually-minded men of former 
days, and deprecating the disposition to stop 
short in partial reformation, our author thus 
sums up his answer : 

' We are not against the true life and power of 
c godliness, wherever it hath appeared, or yet 
e appears, under the veil of any form whatsoever. 
c Nay, all persons who singly wait upon the Lord, 
€ in the simplicity and sincerity of their hearts, 
e whether under any form, or out of forms (that 
c matters little to us), are very, dear unto us in 

* the Lord. But we are against all forms, images, 
c imitations, and appearances, which betray the 
e simplicity and sincerity of the heart, keep the 
( life in bondage, and endanger the loss of the 
f soul. And too many such now there are, which 



( 188 ) 

e hold the immortal seed of life in captivity un- 
e der death; over which we cannot but mourn, 
* and wait for its breaking off the chains, and its 
c rising out of all its graves, into its own pure 
f life, power, and fulness of liberty in the Lord.* 

S& The great Question concerning the lawful- 
ness or unlawfulness of Swearing under the 
Gospel, stated and considered of; for the satis- 
faction of such as desire to scan the thing in 
the weight of God's Spirit ; and to see the true 
and clear determination of it in his unerring 
light. 4to. 1661, Two sheets. 

This pamphlet condemns swearing, on the 
ground of the superior purity of the Christian 
dispensation, to that wherein oaths were allowed; 
as well as on the prohibition of Christ. An ob- 
jection, probably that which has been made from 
Heb. vi. 17. is answered. 

523. Somewhat spoken to a weighty Question 
concerning the Magistrate's protection of the 
innocent : wherein is held forth the blessing 
and peace which nations ought to wait for and 
embrace in the latter days ; with some con- 
siderations for the serious and wise in heart 
throughout this nation to ponder, for diverting 
God's wrath (if possible) from breaking forth 
upon it. Also, a brief account of what the 
people called Quakers desire in reference to 
the civil government. With a few words to 
such as by the everlasting arm of God's power 



( 189 ) 

have been drawn and gathered out of the 
apostasy, into the living truth and worship. 
4to. 1661. Two sheets. 

This was published from Aylesbury gaol. An 
account of it is already given, at page 63. 

24. Concerning Persecution ; which is the af- 
flicting or punishing that which is good, under 
the pretence of its being evil; which practice 
is contrary to the very nature of mankind (so 
far as it is drawn out of the corruption and de- 
pravation [depravity]), which would be good 
and do good, and have good cherished and 
evil suppressed, both in itself and others. It 
is contrary also to all equal and righteous go- 
vernment, which is for the suppressing of evil 
and cherishing of good ; and not for the afflict- 
ing and crushing of that which is good, upon 
pretence of its being evil. Yet this unhappy 
error will always be committed in nations and 
governments, until the proper right, and just 
liberty of men's consciences be discerned, 
acknowledged, and allowed. Likewise, there 
are some answers given to that common ob- 
jection against affording conscience its due 
liberty, because evil persons may pretend 
conscience to escape the just punishment of 
their evil deeds. With a brief account of that 
supposed stubbornness, which by many is ob- 
jected against the people called Quakers. 
Given forth in love to this nation, that at 
length, the true bottom and foundation of a 



( 190 ) 

lasting peace and settlement may be espied ; 
the spirits of the governors and people fixed 
thereon; and that dangerous rock of persecu- 
tion (whereon both the powers and people of 
this nation have so often split) carefully avoid- 
ed by all. 4to. 1661. Four sheets. 

The title itself is a table of contents, which 
precludes the necessity of epitomizing the book. 
Like many of Isaac Penington's writings, it is 
systematic and perspicuous, not confused and 
obscure; and its several positions are treated of 
with a distinctness, which allows the reader to 
pause as he proceeds, without danger of losing 
his clue. I may just cite the concluding para- 
graph. c O ! how happy will the day be, when 
' the Lord shall have wrought down the selfish 
'* spirit in man, and shall have raised up his own 
c noble and equal principle. Then shall right- 
* eousness spring up, and spread abroad through- 
f out the nations; and ( the work of righteous- 
" ness shall be peace, and the effect of righte- 
6( ousness, quietness and assurance for ever." 

25. Some directions to the panting Soul, which 
hath been long travelling in the letter, but 
hath not yet been acquainted with the power, 
nor hardly so much as entered into the mini- 
stration of endless life (which is tLe mi- 
nistration of the Gospel), that it may feel the 
spring, and eome to drink there, of the living 
waters. 4to. 1661. One sheet. 



( 191 ) 

Whiting places this piece after the two follow- 
ing ; but from its date it seems more rightly 
placed in the works. It is difficult to give an 
outline of so short a work: its tenour may be in- 
ferred from the motto from Matt. xi. 28—30. 
" Come unto me all ye that labour/' &c. 

26. Concerning the Worship of the living God, 
which he teacheth Israel his people, who know 
him to be the only true God, and the worship 
which he teacheth them to be the only true 
spiritual worship. With some questions and 
answers relating to conversion and tenderness 
of conscience. 4to. One sheet. 

It is easy to see that spiritual worship, free 
from any mixture of man's will or wisdom, is 
what the author enforces ; he notices the spring- 
ing up of such a worship in his day ; and he fore- 
tells a day, in which f it will be as honourable to 
' wait for the movings of the Spirit, and to wor- 
' ship alone therein, as now it is reproachful/ 

27. To all such as complain that they want 
power ; not applying themselves to yield sub- 
jection to what of God is made manifest in 
them, upon a pretence of waiting for power 
so to do. 4to. 1661. Two sheets. 

I shall rather aim at giving a specimen, than 
an analysis of this excellent piece. c I con- 
c fess/ says our author, e the power doth not so 
c flow forth to man, as man expe&s it; but 
* — ^begins in him as weakness. There is all- — - 



( 192 ) 

' the power of the enemy against the work of 
f God in the heart. There is but a little thing 
* (like a grain of mustard -seed), a weak thing, a 
c foolish thing, even that which is not (to man's 
£ eye ) to overcome all this ; and yet in this is 
' the power/ 

In this piece there is a sweet letter (to Isaac 
Penington, most probably, at the time of his 
early convin cement) from John Crook, well 
worth the perusal of such as are truly awakened, 
but iC afflicted and not comforted/' 

28. Some Questions and Answers for the open- 
ing of the eyes of the Jews Natural, that they 
may see the Hope of Israel, which hath so long 
been hid from them: with some questions 
and answers, for the direction, comfort, help, 
and furtherance of God's spiritual Israel, in 
their travels inspirit, from spiritual Egypt, 
through the spiritual wilderness, to spiritual 
Canaan, which is the land where the redeemed 
soul iiourisheth in the life, walking with God, 
and worshipping him in spirit and truth. 
8vo. 1661. Eight sheets. 

This, also, though a work of deep concern- 
ment, and very far from relating wholly to the 
Jews, as indeed the title implies, is not capable 
of being represented by a summary. I have 
however thought the following advice so suitable 
a caution to the readers of mysterious writings 
(such as spiritual tracts must ever be to the na- 
tural understanding ; and the experiences of the 



( 193 ) 

adept, to the novice even in spiritual things 
themselves), and indeed even to the merely 
curious readers of the scriptures — I have, I say, 
esteemed it so apposite as to be worth transcrib- 
ing. ' He that readeth these things/ saith our 
author, after a long description of the souFs spi- 
ritual travel, snares, and means of deliverance, 
e let him not strive to comprehend them ; but 
c be content with what he feeleth thereof suit- 
c able to his own present estate : and as the life 
c grows in him, and he in the life, and he comes 
e to meet with the things and exercises spoken 
' of, the words and experiences concerning them 
c will of themselves open to him ; and be use- 
* ful and serviceable to him so far as the Lord 
' pleaseth ; he keeping to the leadings, savour, 
€ and principle of life in himself, wherein alone 
e his knowledge, sight, growth, and experiences 
f are safe/ 

99. Some Questions and Answers, showing man 
his duty, and pointing him to the principle of 
God in his heart; which is the root of life in 
all dispensations ; and which, being kept to, 
is able to bear the fruit of life in every dis- 
pensation. As also some questions and answers 
concerning the seed of Jacob, and the true 
church. 8vo. 1662. Three sheets. 
This is also another piece little capable of 
abridgment; because, like some of the foregoing, 
and many other of our author's writings, it is 



( 194 ) 

written in the way of dialogue, one question 
arising out of the preceding answer. 

The piece before-mentioned,, No. 27, 'To all 

* such as complain they want power/ &c. is 
printed with it in the works. 

30. Some Observations on that portion of Scrip- 
ture, Rom. xiv. 20. for the service of such in 
this present age, whose eyes and hearts the 
Lord shall please to open, to see and consider 
the weight of the truth thereof. With some 
few weighty words of advice to several sorts of 
people, according to their different states. 
8vo. 1662. One sheet. 

The passage of scripture is this, ce For meat, 
tc destroy not the work of God." The observa- 
tions are four; namely, 

e 1. God hath a work in some men's hearts.' 
e 2. That this work of God in man is liable to 

* be destroyed.' 

e 3. A little thing will destroy the work of 

* God in the heart.' 

* 4. No man should do that which tendeth to 
c destroy the work of God in himself, or the 
e work of God in another.' 

Each observation is briefly enlarged upon, 
The first may seem to savour of unconditional 
and partial election. Nevertheless our author 
appears to have been an advocate for universal 
grace ; but in a piece inferring and asserting 
the possibility of destroying the divine operation, 
it was sufficient to assert it only as existing in 



C S*5 ) 

some. In this view,, it is a reply to the assertory 
of the impossibility of falling from the least de- 
gree of saving grace. There are short addresses 
to several states; viz. to such as never have been 
tender in conscience ; to such as having been so, 
are become hard ; to such as are still tender ; 
and, lastly, to the obdurate and persecuting. 
Few works more teem with benevolence than 
this does. From it is given the extract at page 
76. 

31. Three Queries propounded to the King and 
Parliament, in the fear of the Most High, and 
in the tender love of my soul to them. 4to. 
One sheet. No date. 

The three questions are these, 

'* 1. Whether ye do certainly and infallibly 
e know what was the ground or cause why the 
' hand of the Lord was so heavy upon this nation, 
' and why he overturned the government there- 
c of, and brought the honourable into con- 

* tempt ?' 

( 2, Whether, when the Lord did overturn the 
e former powers, with the glory and beauty of 

* this nation, and raise up other powers out of 
f the dust ( as I may say ), even from among 
i them of low degree, if they had then answered 
' what the Lord expected and required of them 
f in their day, whether they should have been 
6 continued by him in their dominion or no; and 
e whether ye should have had this day of trial, 

if'3 



( 196 ) 

* which it hath pleased the Lord now to afford 
I you?' 

c 3. If ye do not certainly know what was the 
c cause of the Lord's former displeasure against 
c you, and of his so sore afflicting you, but shall 
c err in judgment, and set up the same things 
c again, which the Lord then put forth his hand 
6 to throw down ; and also endeavour to crush 
' and suppress that, which the Lord then made 
i way for the growth of ; whether this will not 
c endanger your overthrow from the hand of the 
€ Lord r 

This is a dissuasive against persecution. A large 
extract from it is given at page 73. 

32. A Salutation of Love and tender Good-will 
to the Commissioners of the Peace for the 
county of Bucks, and such others in that coun- 
ty, and also throughout the nation, as are con- 
cerned in the contents hereof. Published in 
one broad sheet. No date. 

This is a serious warning to avoid the eternal 
displeasure of the Almighty, by avoiding the 
temptations to sin. It may be considered as a 
short sermon, appears to be dictated in love, and 
is a piece of general application. 

S3. A weighty Question propounded to the 
King, and both houses of Parliament; to- 
gether with some queries about religion, for 
the good of men's souls, that they may seek 
after, and be established in, that which gives 



( 197 ) 

life. 4to. 1663. One sheet. The first part 

"being short, I transcribe the whole. 

c Question. Whether laws made by man, in 
' equity ought to extend any further than there is 
c power in man to obey?* 

' Is it not cruel to require obedience in such 
c cases, wherein the party hath not a capacity in 
* him of obeying ?' 

c Now, in things concerning the worship of 
c God, wherein a man is limited by God, both 
f what worship he shall perform, and what wor- 
' ship he shall abstain from ; here he is not 
c left at liberty to obey what laws shall be made 
c by man contrary hereunto/ 

e The New Testament worship is to be in 
e spirit and truth ; which is a principle above 
c man's reason, and cannot rightly be limited 
( by a lower principle; but the lower principle 
€ in every man should be subjected to the higher, 
tf both in himself and others.' 

( These things I write, not in pride or con- 
f ceitedness ; but with an humble heart and in 
r love ; that God may have his due ; Csesar, his ; 
€ and all men, theirs ; and that wrath from God 
c may not break forth upon this nation : for 
' surely it cannot but greatly provoke him, to 
c see his people so deeply suffer for their obedi- 
c ence to him in what he requireth of them. 

f I am a lover of peace, truth, and righteous- 
' ness; and an hearty desirer of the welfare and 
€ prosperity of this nation; and that it may no 

n 3 



( iss ) . 

I more be broken up in the wrath and indignation 
' of the Lord; but that the peaceable and righte- 
( ous seed., which he hath sown in the hearts of 
c many, may be quietly suffered to grow up., to 
' the praise of the Lord, and to the good of man* 
■ kind/ 

c This is from one who was a mourner over 
€ you in your affliction ; and is now also a 
* mourner over those whom ye afflict. — I. P/ 

This piece also contains a weighty discussion 
of the difference between the persuasions of rea- 
son, and the persuasions of faith; giving of 
course the superiority to the latter. 

34. Some of the Mysteries of God's Kingdom 
glanced at, for the service of the upright- 
hearted among several sorts of professors ; 
who have formerly had a feeling of most of 
these things in measure : to which feeling, 
and that which gave it them, they are hereby 
allured and invited to return ; that the many 
names and various ways may perish and vanish; 
and the one Spirit, one Life, one new living 
Name and Way, may be waited for and pur- 
sued after : that so all the tribes and families, 
and several divisions of Israel may know one 
another; and heartily unite in one nature and 
inward power of life, which doth good to all, 
and harm to none, neither inwardly nor out- 
wardly. By a traveller towards the living 
substance* and a mourner over the wanderings 



( 199 ) 

of the scattered sheep. 4to. 1663. Four 

sheets. 

This work is divided into sixteen sections, with 
the following titles. Concerning Christ — The 
Way of knowing Christ — Repentance — Faith — 
Hope — Love — Obedience — Peace., or rest — Joy 
— Liberty — Prayer — Regeneration — Justifica- 
tion — Sanctification — Reconciliation — Redemp- 
tion. 

As a specimen, I select the following extract, 
beinsf the section on Love. 

c What is Love ? What shall I say of it, or 
f how shall I in words express its nature ! It is 

* the sweetness of life. It is the sweet, tender, 

* melting nature of God, flowing up through 
'. his seed of life into the creature ; and, of all 

* things, making the creature most like unto 

* himself, both in nature and operation. It ful- 
f fils the law. It fulfils the gospel. It wraps up 

* all in one, and brings forth all in the oneness,, 
c It excludes all evil out of the heart ; it perfects 
e all good in the heart. A touch of love doth 
c this in measure ; perfect love doth this in 
e fulness. But how can I proceed to speak of 
( it ! Oh ! that the souls of all that fear and wait 
c on the Lord might feel its nature fully ; and 
' then would they not fail of its sweet overcom- 
' ing operations, both towards one another, and 
' towards enemies. The great healing, the great 
' conquest, the great salvation is reserved for the 
* full manifestation of the love of God. His 

is 4 



( 200 ) 

* judgments, his cuttings, his hewings by the* 
( word of his mouthy are but to prepare for,, but 
r , not to do, the great work of raising up the 
c sweet building of his life ; which is to be done 
c in love, and in peace, arid by the power there- 
s of. And this ray soul waits and cries after^ 
6 even the full springing up of eternal love in 
e mv heartland in the swallowing of me wholly 
c into it, and the bringing of my soul wholly. 
e forth in it, that the life of God, in its own 
c perfect sweetness, may freely run forth through 
e this vessel ; and not be at all tinctured by the 
< vessel, but perfectly tincture and change the 
c vessel into its own nature; and then shall no 
( fault be found in my soul before the Lord ; 
c but the spotless life be fully enjoyed by me, 
e and become a perfectly pleasant sacrifice to my 
'God/ 

' O how sweet is Love ! how pleasant is its 
' nature ! how takingly doth it behave itself, 
' in every condition, upon every occasion, 

* -to every person, and about every thing! 

* How tenderly, how readily, doth it help and 
' serve the meanest ! How patiently, how meek- 

* ly doth it bear all things, either from God or 

* man; how unexpectedly soever they come, or 
e how hard soever they seem ! HoW doth it be- 
£ lieve ! How doth it hope ! How doth it ex- 
' cuse, how doth it cover even that which seem- 
I eth not to be excusable, and not fit to be 
6 covered ! How kind is it even in its interpre- 
' tations and charges concerning miscarriages ! 



( 201 ) 

c It never overchargefh, it never grates upon 
r the spirit of him whom it reprehends. It never 
r hardens, it never provokes ; but carrieth a 
f meltingness and power of conviction with it. 
f This is the nature of God. This., in the vessels 
c capacitated to receive and bring it forth in its 
c glory, the power of enmity is not able to stand 
( against, but falls before, and is overcome 
'by.' 

In this work, though not specified in the title, 
there are f Some Questions and Answers of deep 
* concernment to the Jews, from one who hath 
' been a wrestler and traveller [travailer] with 
f the Lord of life, for the day of their mercy and 
' redemption/ I shall only quote the following- 
lines, and observe that the concluding address 
to the Jews is very earnest and pathetic. The 
selected quotation is an answer to the first ques- 
tion, the piece being catechetical. — c That there 
( is mercy towards, and redemption for, that 
r poor. scattered, forsaken people, my heart hath 
< from my childhood, and doth still steadfastly 
€ believe.' 

35. Some deep Considerations concerning the 
State of Israel, past, present, and to come. 
With some questions and answers concerning 
unity. 4to. No date. Two sheets. 

This has relation to the state of spiritual reli- 
gion in our author's memory ; but as the nature 
of the human mind is alike in all times, it is net 
to be considered as an obsolete piece. In looking 



( 202 ) 

it over, I fell upon a very tender and encourag- 
ing salutation to the afflicted traveller towards 
Si on. 

The questions concerning spiritual unity are 
the following : 

* I. What is it ? 2. Wherein doth it consist ? 
f 3. How preserved? 4. How interrupted? 
f 5. How recovered,, if decaying?' 

The reader may probably incline to turn to 
the answers (which would exceed my plan to 
insert ), when he has tasted the following para- 
graph, with which this piece concludes : 

c And let all strive to excel in tenderness, arid 
s in long-suffering, and to be kept out of hard 
( and evil thoughts one of another, and from 
' harsh interpretations concerning any thing re- 
c lating to one another. Oh ! this is unworthy 
' to be found in an Israelite towards an Egyptian ; 
e but exceeding shameful and inexcusable to 
e be found in one brother towards another. How 

* many weaknesses doth the Lord pass by in us ! 
e How ready is he to interpret every thing well 
' concerning his disciples, that may bear a good 

* interpretation ! The spirit, saith he, is willing, 
' hut tliejlesh is weak. When they had been all 

* scattered from him, upon his death, he did not 
f afterwards upbraid them, but sweetly gathered 
c them again. O dear friends, have we received 
' the same life of sweetness j? Let us bring forth 
f the same sweet fruits, being ready to excuse, and 
( to receive what may tend towards the excuse of 
c another in any doubtful case ; and where there 



( 203 ) 

* is any evil manifest, wait, Oh! wait, to overcome 
c it with good. Oh! let us not spend the 

* strength of our spirits in crying out of one 

* another because of evil ; but watch and wait 
' where the mercy and the healing virtue will 
' please to arise. O Lord, my God, when thou 
< hast shown the wants of Israel in any kind suf- 
' jicientiy (whether in the 'particular or in the 
c general), bring forth the supply thereof from 
' thy fulness, so ordering it in thy eternal wisdom, 
c that all may he ashamed and abased before thee, 

* and thy name praised in and over all.' 

As this piece is said to be by e Isaac Penington 
the younger* (at least is so printed in the works), 
I mention it before the next, though that pre- 
cedes in Whiting's Catalogue ; but, with Whiting, 
I put both before what is here numbered 37, 
because, this being written in Aylesbury prison, 
it seemed natural to connect it with a series of 
pieces also written there. 

36. Concerning God's seeking out his Israel : 
likewise concerning the principle of life where- 
by he seeketh them ; and the way of their 
closing with his Spirit therein. As also con- 
cerning the two covenants ; under one where- 
of he pleaseth to exercise and prepare them 
for the life and inheritance, which he hath 
treasured up for them in v the other. With a 
postscript, relating some things necessary for 
lost man to be acquainted with, in his travels 
from his lost estate. 4to, 1QG3, Three sheets. 



( 204 ) 

This wants in the 'title the appellation 'younger/ 
"which seems to denote that about this time out 
author lost his father, the alderman, who, as has 
before been remarked, died in the Tower, a 
prisoner to the royal party then risen to power. 

This piece is addressed to Friends in and about 
Godmanchester, in Huntingdonshire. A part of 
it arose on this wise : Some time before, the 
author had been at meeting there, in which 
whilst another friend was speaking, some words 
sprung up in his mind. When the friend ceased, 
the words did not again spring in him, and he 
dared not to utter them from bare remembrance, 
but went away with a burden. After some time, 
one morning, not then thinking of the circum- 
stance, the very same words sprung up again 
livingly, with a pointing to write them down, 
with what else should be given to him, and to 
send them to the friends of the neighbourhood 
of Godmanchester. 

I have found it more than ordinarily difficult 
to fix upon any part of this work as a specimen. 
The words which occurred at Godmanchester were 
these : ' The Shepherd of Israel is seeking out 
Ms sheep , even the lost sheep of the house of Israel.' 
The title of this book, as well as this sentence, 
may be thought by some to have a predestinarian 
aspect; but he defines f his sheep' to be the sons 
of men; and "the lost sheep of the house of 
Israel,' those among the sons of men who have 
felt touches of the life, but have not fully follow- 
ed it, A second oart of the work has this title— 



( 205 ) 

f Concerning the Seed, or inward principle, 
c whereby life is begotten and maintained in the 
c heart/ In this, the lowness and weakness of 
the first appearances of good, and the necessity 
of being content to receive it in its low appear- 
ance, are much insisted on. Then follow re- 
marks ' Concerning the two Covenants/ Here 
again the author shows himself no advocate for a 
partial call by grace ; saying, ' This visitation of 
c grace is to all mankind, there being none upon 
c earth whom the Lord doth not thus seek, and 
*" visit with the light of his eternal life, thus ad- 
? ministered through the grace/ This section 
contains encouraging advice to the upright yet 
weary traveller; and also the author's belief 
that there may yet be a greater manifestation 
of the love and life than yet is. There is. also 
a Postscript, concerning ' Some things necessary 
f for lost man to be acquainted with: as, 1. To 
r know his lost estate and misery for ever, unless 
c the Lord pity and help him. 2. To know the 
e light wherewith the Lord visits the souls that 
c sit in darkness. 3. To breathe to the Lord, 
\ and wait to have his heart joined to the power 
J of life daily. 4. To put forth all the strength 
e of his soul and mind, and all the members of 
c his body, in the service of the Lord. 5. To 
/ wait daily to receive the strength from the 
6 Lord, wherewith he serveth the Lord. 6. To 
[ feel the grace and mercy of the Lord 3 in what- 
f ever he receiveth from the Lord, or whatever 
■ he doth for the Lord. 7 e To wait for the 



( 206 ) 

* wasting of the man, and the raising up of the 

f seed day by day/ 1 have abridged most of 

these, and shall much abridge the conclusion. 

c Here/ saith he, ' is safety indeed ! Here is 

* everlasting righteousness so brought in, that it 
' can never be removed out of the heart more. 

* Here, everlasting life and the soul are one for 

* ever. — This is the mark of Israel, and the haven 

* of its eternal rest.' 

37. Some Queries concerning the order and 
government of the Church of Christ. 4to. 
No date. Two sheets. Written in Aylesbury 
prison. 

The scope of this piece is to establish the ne- 
cessity of order in the church ; in reply to such 
as contend that general regulations may occasion 
a man to turn away from the measure of life in 
his own vessel, to another man's measure. This, 
and other objections are answered. e Did not/ 
says Penington, ' the apostles preach up the 

* measure of life in their day, — the anointing 
< within, its sufficiency to teach all things? &c. 
c And yet did they so preach it as to overthrow 
f the ministry, or the gifts or service, either 
e towards them that were without, or them that 
( were within ? Had they not power over them 
e in the Lord ? Were they not — to build them 
' up in the holy faith ; and also to watch against 
x wolves and devouring spirits ?' The tract how- 
ever seems to have a principal reference to the 
judgment respecting the ministry of others. The 



C 207 ) 

latter part of it relates to unity, and the author 
mentions four means, which he had found help- 
ful to preserve him in unity with the body. The 
iirst is, the pure fear of the Lord; the second, 
humility of heart; the third, sobriety of judgment*. 
- Not to set up mine own judgment/ says he, 
' pr that which I account the judgment of life in 
f me, above the judgment of others, or that 
f which is indeed life in others For the Lord 
' hath appeared to others, as well as to me : yea, 

s there are others, who are, in the purity 

4 and dominion of his life, far beyond me.' The 
last-mentioned means are, tenderness, meekness, 
coolness, and stillness of spirit. * These/ he de- 
clares, c are of an uniting, preserving nature. 
' He that differs — from the body, cannot be thus ; 
* and he that is thus, cannot rend or divide. 5 

38. An Epistle, written from Aylesbury prison, 
to Friends in England, Ireland, Scotland, Hol- 
land, New-England, Barbadoes, or any where 
else, where the Lord God shall order this to 
come, in the tender spirit of life and love, 
greeting. 4to. 1666. One sheet and a 
half. 

There is much in this of the same stamp with 
the last; which makes it the more probable that 
Whiting's arrangement is the right one. 

* So the apostle. Not to think more highly of himself 
than he ought to think ; but to think soberly ^ tyomv eU 

TO (TwOpoViTv, 



( 208 ) 

39. One more tender Visitation to the men of 
this generation,, sent to them in bowels of love 
and tender compassion., before their day be 
over. Published in a broad sheet, 1666. Da- 
ted from Aylesbury prison, 16th, 5th month. 

This is a tender, pathetic remonstrance, chiefly 
with those in authority ; breathing, according 
to my capacity to judge, the genuine spirit and 
language of a persecuted Christian to his op- 
pressors. 

40. Concerning the Church, or, of the Church- 
state under the Gospel : whereby it may apr 
pear what a miserable apostasy from the truth 
hath overspread and covered the earth for 
many ages and generations, and how gross and 
thick the darkness yet lies upon it ; though 
the light of God, in his tender mercy, hath 
broke forth and shined upon the people of his 
gathering, and through them hath also visited 
the world. The guidance of this in my heart 
was particularly and chiefly towards the Papists ; 
but I afterwards had a true sense that it also 
extended to the state of such Protestants as had 
not waited on the Lord, for him ( in his wis- 
dom and power) to rear up his own building; 
but had ventured to build of themselves, and 
so had reared up churches in the same spirit of 
error, darkness, and apostasy, which they 
seemed to depart from. Against all which the 
Lord will fight, and all which he will break 
down, in the day of the revelation of tho 



( 209 ) 

glorious light and power of his truth, which 
will overcome, subdue, and reign over the 
earth; not after the manner of men, but in 
the heavenly dominion of his life. — Written in 
Aylesbury prison, about the middle of the 
sixth month, 1666. — Whereunto are annexed, 
some observations upon the eternal judgment, 
as it is expressed by Christ, Matth. xxv. 31. to 
the end of the chapter. — This last was written 
29th of the 8th month. The whole two sheets 
and a half, 4 to. 

The title is full and particular. I attempt not 
to analyze ; but select the description of the 
means of knowing a true church. 

* There must be somewhat in man, to know 
c them [niod ern accuracy would say if], and 
' somewhat in them to be known by. That in 

* man which knows them, must be somewhat of 
€ -God in him : for that which is of man, cannot 

• measure or judge of the things of God. As the 
£ worldly wisdom and spirit could not know 
' Christ formerly ; so neither now can it know 
< his church/ 

The well-known passage in Mat. xxv. is here 
brought as a weighty argument against persecu- 
tion. 

41. Concerning the sum or substance of our 
Religion, who are called Quakers; and the 
exercises and trayails of our spirits therein, — 
No date. 4to. Two sheets. 
o 



( 210 ) 

The author declares the sum of their religion 
to be the feeling and discerning of the two 
seeds. This is opened in the first part. The 
next division is, c Concerning Christ, coming to 
f the Father by him, receiving him, walking in 
? him ; not in the oldness of the letter, but in 
' the newness of the spirit. And concerning 
\ reading the scriptures aright/ 

The third section relates to the gospel-mini- 
stration; and the fourth is, ' Concerning Christ's 
/ being manifested without, and his being also 
i manifested within, and how both are owned by 
\ them that know the truth.'* Lastly are, f A few 
' words concerning the principle of truth; what 
c it is ; how it may be discerned ; and how it 

* may be purchased and possessed/ 

42. Some things of great weight and concern- 
ment to all; briefly opened and held forth from 
a true sense and understanding, for the healing 
of the ruins and breaches, which the enemy of 
mankind hath made in men's souls. As, L 
Some assertions concerning the principle and 
way of life. 9. Some further directions to 
Christ, the principle and fountain of life. 3. 
The end of Christ's manifestation, his salva- 
tion, and whom he saves. 4. Three questions 

. answered concerning Justification. 5. Of the 
pure, constant, eternal, unchangeable nature 

• of God's truth. Written in the time of my 
confinement in Aylesbury, when, love was 
working in me, and the life of God in me tra- 



( 211 ) 

vailing and wrestling with the Lord for the 
salvation of others. 4to. 1667. Two sheets 
and a half. 

The two first sentences of this work will, in 
great measure, manifest the scope of it. 

e 1. That it is a great and hard matter to come 
c into a capacity of knowing and receiving the 
f truth. It is no hard matter to take up any re- 
c ligion that a man finds in the world. To read 
x scriptures, to believe what a man finds related 
c there, according to his understanding of them ; 
c yea, to believe that he hath the light and help 
c of the Spirit in his reading and understanding ; 
s to apply himself also to practise and observe 
c what he finds therein required ; and to aim at 
'• holiness, &c. This is no hard matter: every 
e man that is serious, and seeks religion of any 
c kind, but in the weight of a man's spirit, may 
' go thus far. But all this administers not the 
' true capacity; but he that meets with it, must 
e go further than thus/ 

c 2. That which gives the true capacity is a 
c principle of life from God ; and there alone, 
c and no-where else, can a man meet with it, and 
c receive it. . This principle is the seed of the 
' kingdom, or heavenly leaven, with which the 
* mind must be in some measure leavened, ere it 
c can come into a true capacity of understanding 
f and receiving the truth. And in this leaven 

o 2 



( 212 ) 

* must it abide and grow up, if it abide and grow 
£ in the true knowledge.' 

The foregoing tracts (with the exceptions 
already noticed) compose the first volume of 
the Quarto edition of Isaac Penington's works, 
printed by the late Samuel Clark of London, 
for John and Thomas Kendall, Colchester, and 
published 1761. 

43. A Question to the Professors of Christianity, 
whether they have the true, living, powerful, 
saving knowledge of Christ, or no. With 
some queries concerning Christ and his ap- 
pearances ; his taking upon him our flesh ; as 
also concerning his flesh and blood, and our 
being formed thereof and feeding thereon. 
And an incitation to professors, seriously to 
consider whether they or we fail in the true 
acknowledgment and owning of the Christ 
which died at Jerusalem. Likewise, some prcr 
positions and considerations concerning the 
nature of church-worships and ordinances, 
since the death of the apostles, for the sake 
of the simplicity, which hath been long held 
captive therein. With the sounding of Bowels 
towards thee, O England ! Also a faithful gui- 
dance to the principle and path of truth. With 
some sensible, experimental questions and 
answers, from the tenth chapter of John. By I. 
l^enington, prisoner in Aylesbury, who (by 
the counsel of the Lord) hath chosen rather to 
suffer affliction with the despised people of 



( 213 ) 

God, than to enjoy the pleasures of sin for % 
season. 4to, 1667. Seven sheets. 

* The question/ says he, c is not, whether they 
e know what is said of Christ in the scriptures ; 

• but whether they know it savingly, truly, living- 
f ly } pozverfully. Yea, they may know what is 
f said of him, and yet not know him of whom 
f those things are said/ 

He gives many instances of the Jews, who, 
having furnished themselves with many outward 
marks from the scriptures for the discovery of 
Christ, yet knew him not when he came ; and 
declares that many now can condemn the Jews, 
who are acting over again in spirit the same 
thing. The queries concerning Christ are thirty- 
eight in number, tending to lead to a confession 
that the sacrifice of Christ has more than an out- 
ward interpretation ; and pointing out the sense 
of many scriptural expressions respecting the 
mode of salvation by Christ. In the part entitled 
r An Incitation/ &c. he thus repels the charge, 
that our Friends did not acknowledge Christ, as 
testified of in the scriptures. ' We do really in 
e our hearts own that Christ who came in the 
€ fulness of time, in that prepared body, to do 
< the Father's will- (his coming into the world, 
e doctrine, miracles, sufferings, death, resur^ 
' rection, &c. ); in plainness and simplicity of 

* heart, according as it is expressed in the letter 
jj of the scriptures, We own no other Christ 



( 214 ) 

' than that, nor hold forth no other thing for 
' Christ, but him who then appeared, and was 
f made manifest in flesh/ 

These four things he asserts : 

6 1. That nothing can save but the knowledge 
c of that very Christ who offered up the prepared 
c body at Jerusalem. 2. That no knowledge of 
' Christ can save, but the living knowledge; 
' which is only given to that which is begotten 

* of the Spirit, and runs not out into the fleshly 
e conceivings about the things mentioned in the 
c scriptures. 3. That the man who knoweth not 

* Christ in spirit ; but calleth the shinings of 
c his light, his checks for evil, his motions to 

* good, natural; this man, though he seem to 
c own Christ ever so much according to the letter, 
' yet in truth denies him. 4. He that denies 
e Christ ( in his visitations in his own heart, and 

* before men in the truths which he holds forth 
e by his ministers of his Spirit) him will he deny 
c before his Father in heaven.' I abridge. See 
e the whole, vol. 2. 4to. p. 27. 

The Sounding of Bowels towards England is a 
weighty piece, turning on these two questions. 
c What is the way of peace V c What is the way 
f of trouble?' 

Another part of this work is some exposition 
of the similitude of the Shepherd, the door, the 
fold, and the sheep, in John x. It thus ends : 
6 The Lord God, who is the spring and fountain 



( 215 ) 

e of all good, inflame people with desires after 
f the pure life and holy nature, which is of and 
f from Christ, the Seed, his Son, and satisfy those 
c desires which are singly and uprightly after 
c him/ There is also a general conclusion to the 
whole. This also is a product of imprisonment. 

44. To such as are not satisfied with a profession 
without the true life and power, but have sin- 
cere* desires in their hearts after the Lord him- 
self, and a willingness to be acquainted with 
his pure, living truth, and with the soul's true 
guide and leader. This experience is in my 
heart t,o express unto you, which we have all 
along witnessed in our travels out of the dark> 
corrupt land, into the land of life and purity, 
4to. 1668. One sheet and a half. 

This piece does not appear to admit of a speci- 
men. 

Next to it, in the works, is printed the 
Account of his soul's travel towards the Holy 
Land, &c, which forms part of the following 
tract. 

45. Observations on some passages of Lodowick 
Muggleton, in his interpretation of the 11th 
chapter of the Revelations. As also on some 
passages in that book of his stiled The Neck 
of the Quakers broken, and in his letter to 

,o 4 



( 216 ) 

Thomas Taylor; whereby it may appear what 
spirit he is of, and what god his commission is 
from. Whereunto is added, a brief Account 
of my souTs travel towards the holy land, with 
a few words concerning the way of knowing 
and receiving the truth. Written in tender 
love to souls, in true sense and understanding 
received from the Lord, and with reverence to 
his holy Spirit and power. 4to. 1668. Three 
sheets and a half. 

It appears by this, that the early editors did 
not think fit to reprint the observations on Mug- 
gleton ; as they took only the latter part of this 
pamphlet. The substance of the f Account/ Szc. 
is given at page 22, forming a part of the nar- 
rative of the author's convincement. 

46. Some things relating to Religion, proposed 
to the Royal Society, so termed; to wit, con- 
cerning the right ground of certainty therein ; 
concerning tenderness of spirit, and persecu- 
tion ; a query concerning separation ; con- 
cerning washing away sin from the conscience, 
and the garment of salvation, and what it is 
that is covered therewith. Likewise some 
questions and answers concerning the church 
of the new covenant, the rock or foundation 
whereon it is built, and its preservation by 
and upon the rock. With some queries con- 
cerning the scattered and hidden estate of the 
church ; and concerning that church which got 
up in the view of the world instead thereof; 



( 217 ) 

and was acknowledged by the world, as if she 
had been the true church ; though in deed and 
in truth she was not so. Whereunto are added, 
some queries to professors, who speak of high 
attainments, &c. Written by one, whom it 
hath pleased the Lord (of his great goodness 
and tender mercy) to lead out of the darkness 
into his marvellous light ; know T n among men 
by the name of Isaac Penington. 4to. 1668. 
Three sheets. 

It may seem strange that a society incorporated 
for the purpose of investigating natural know- 
ledge, should be selected for a religious address. 
The author's prefatory letter may open his inten- 
tion in it, as the copious title may sufficiently, 
for this cursory view, show the contents of the 
work. 

' Friends, I have heard that ye are seeking 
' after the excellency of nature and learning. 
' I am not for discouraging any man, in endea- 
( vouring after that which is good, useful, and 
' excellent in its kind and place ; but it is the 
r advantage of every thing to know and abide 
' in its place; and to honour and serve him 

* from whom all good gifts and endowments 
€ come. Man hath but a moment in this world, 

* and he is here no more ,* and then the spirit rc- 
c turneth to God, that gave it, to give an account 

* of the talent which he gave it, and its improve- 
' ment thereof, to the glory of him that gave it, 
f and to the salvation of its own soul. Now, 



( 218 ) 

this talent is of a higher kind than nature, and 
will lead higher than nature ; giving a man to 
partake of that wisdom from which nature 
came, and teaching him to order all that is 
natural to its right end. For God is not an 
enemy to nature ; but to the corruption and 
disorder of nature. I desire ye might know 
and partake of the true wisdom, and feel union 
with God in the principle of his own life ; and 
the incorruptible and heavenly seed of God 
receive dominion over the earthly and cor- 
ruptible. For this end singly, in the love 
springing up in my heart towards you (as it 
often doth, both towards particular persons 
and societies; for I am a friend to all, and a 
lover of all ; sincerely desiring the good of all, 
and the right guidance of their souls to hap- 
piness), have I proposed these things following 
more particularly to your view, though they 
concern others also, that ye thereby might be 
awakened to search after that which is most 
excellent in you, and be acquainted with the 
virtue and precious effects thereof, to the full 
satisfaction and complete joy of your souls, in 
that which alone is able fully to satisfy, and 
give them ground of durable joy and rejoicing ; 
in that which is not of a perishing nature, but 
which was, and is, and will be, the same for 
ever/ 

< From a friend to the everlasting peace of 
( your souls, and adesirer of your welfare 



( 219 ) 

* and prosperity in this world, — Isaac 
r Penington.' 

47. Of the Church in its first and pure state, 
in its declining state, in its declined state, and 
in its recovery. With the way of salvation in 
the covenant of life opened, and some stum- 
bling-blocks removed out of the way of the 
simple-hearted. Likewise, some queries con- 
cerning the new covenant: with an exhorta- 
tion to all people; but more especially to such 
as are desolate and distressed. By one who 
testifieth what he hath seen, and heard, 
and tasted, and handled of the word and ]ife 
eternal, Isaac Penington. Whereunto is ad- 
ded, a visit of tender and upright love to such 
as retain a sincerity towards the Lord. Also, 
a brief account of the ground of certainty and 
satisfaction, which it hath pleased the Lord to 
establish in my heart, concerning religion and 
the things of his kingdom. And a question 
answered, about the way of knowing the mo- 
tions, doctrines, and teachings of Christ's 
Spirit : with somewhat relating to the gospel- 
rest or sabbath ; and some queries to such as 
complain of want of power to become the 
Lord's, and serve him. 4to. 1668. Nine 
sheets and a half. 

The Church in its pure state is portrayed by 
descriptions taken from 2 Pet. i. 1. 1 Pet. i. 8. 
and ii. 5. 1 John, ii. 8, 12, 13, 14, 18, 20, 21. 
Heb.-vi. 10. x. 32, 35. xii. 22—24, 28. also 



( 220 } 

from Rev. i. 5, 6. It is described as formed of 
6 squared stones,, fit for the spiritual building ; 
' not old, rough, fierce, cruel, implacable, un- 
c regenerate, unholy spirits ; but meek, gentle, 
' fowly, tender, poor in spirit, merciful, peace- 
f able in themselves, and making peace among 
c men, renewed and sanctified in spirit, holy in 

* conversation, suffering for that power of truth 
c and righteousness which they profess, and bear 
f witness to.' 

Treating of a declining church, he says, c Can 
€ any thing preserve a soul, or church, but God's 
' power? — A church is like a garden, needs 

* digging, dressing, watering, and sun-shine. — 
e Do not weeds easily spring up in a garden ? 
c yea, ranker weeds than in common ground, — 

f _if it be not — kept by the gardener. 

c Read the figure and understand. If but 

c one root of bitterness spring up in a church, 
e it may defile many, and trouble the whole — 
e so one corrupted church may — poison many 
' more.' 

An instance of a declined, fallen church, is 
given from 2 Thes. ii. 4 ; and the condition 
of its members is described from 2 Tim. iii. 
2, &c. 

As to the state of the church in the recovery, 
I briefly notice the change of language, which, 
with great force, and beauty, and significance^ 
he ascribes to it : 

' It shall be said no more, ' Who can make 
<c war with the beast ?' after the Lamb hath over* 



( 221 ) 

r come him ; but c Who is like to thee, O Lord, 
ie O King of saints,, who hast taken to thee thy 
<c great power, and hast reigned ?" 

In the 'Way of Salvation opened/ among 
other things, the Calvinistic doctrine of Repro- 
bation is combated, and there are some nice dis- 
quisitions on this subject. The following dis- 
tinctions I incline to quote : r It is not the 
( creature which is rejected by its Maker; but 
c somewhat in the creature, and the creature in 
c that. Nor is it the creature (simply) which is 
c elected; but somewhat in the creature, and 
' the creature in that. And as any man comes 

c into that, the election is begun in him . 

e But as any man departs from that, he departs 
c from the election into the reprobation/ 

In the f Visit of tender and upright love,' 
may be found a brief discussion of the Subjects of 
Water-baptism, and the Supper, together with 
divers other weighty subjects, on some of which 
Friends have been, and are, often misunder- 
stood, and misrepresented. On the whole, as 
this is not one of our author's lesser tracts, so it 
seems not one of the least valuable. The topics 
are of the first importance, and he appears to 
labour at treating of them with perspicuity. 

48. An Inquiry after Truth and Righteousness, 
and after the people whom the Lord establish- 
ed!, and will establish therein : in some 



( 222 ) 

queries on Isaiah lviii. and also on chap liv. 
4ro. 1671. One sheet. Written in Reading 
gaol. 

It is generally allowed that these two chapters 
relate to the glorious state of the true church, 
and our author endeavours to show how far what 
is there spoken of it, is applicable to the pro- 
fessors of spiritual Christianity at that time un- 
der persecution. 

49. The holy Truth and People defended ; and 
some of the weapons and strength of the power 
of darkness broken and scattered, by the light 
and power of truth : in an answer to the chief 
passages in a letter, written to me, and replied 
to by me, before my imprisonment in this 
place ; where I have been a prisoner above a 
year and a half, without any law broken, or 
cause given on my part, who only came inno- 
cently and peaceably to visit my friends in 
prison. By me, Isaac Penington, prisoner for 
the testimony of truth (for could I have denied 
truth, I might have avoided the snare), at 
Reading gaol, 1672. 4to. Five sheets and 
a half. 

This piece being an answer to the book of an 
opponent, in which the author selects passage 
after passage, replying to each, cannot well be 
represented in miniature ; but as it consists of a 
review of divers objections that have been made 
to the doctrine of Friends., it may be recommended 



( 223 ) 

to such as desire minutely to examine their tenets, 
The following short passage relates to a common 
calumny of our adversaries. c As for our denying 
c Redemption by the blood of Christ, — none up- 
c on the earth ( as the Lord God knoweth ) are 
' so taught, and do so rightly and fully own re- 
e demption by the blood of Christ, as the Lord 
c hath taught us to do. For we own the blood 
c of the Lord Jesus Christ, both outwardly and 
* inwardly ; both as it was shed on the cross, and 
e as it is sprinkled in our consciences; and know 
' the cleansing virtue thereof in the everlasting 
c covenant, and in the light which is eternal : 
c out of which light men have but a notion there- 
** of, but do not truly know nor own it/ 

50. The ancient principle of Truth, or the li<>ht 
within asserted, and held forth according to 
true experience, and the faithful testimony of 
the scriptures : in the answers to four ques- 
tions. 1. What this light is which we testify 
of, and what is the nature of it ? 2. What it 
doth inwardly in the heart ? 3. How it 
cometh to be lighted, set up, and increased 
there ? 4. How it cometh to be diminished 
or extinguished in any ? Also an appeal to 
the witness of God in all consciences, Which is 
the more sure word of prophecy ; the testimo- 
ny of the scriptures without, or the voice and 
testimony of the light and Spirit of God within 
in the heart. By one once greatly distressed, 
but now at length, in the tender mercy of the 



( 224 ) 

Lord, effectually visited and redeemed bv 
the light and power of truth. 8vo. 1672. 
Six sheets. 

The fore-part of this tract is, as may be ex- 
pected, an exposition of the principles of 
Friends. In the appeal, or comparison between 
the outward and inward guide, the preference is 
given to the latter. The passage in 2 Peter, i. 19. 
has given rise to some controversy ; and standing 
as it does in our common translation, it is not 
surprising that it should ; but there is great 
reason to suppose that it is wrongly translated, 
and that no comparison between the voice in the 
mount and any thing else, was intended by the 
apostle. Much of the arguments, .however, of 
Isaac Penington, and several others -of our early 
friends, in favour of the superiority of the Spirit 
to the letter, may still stand good, though that 
which gave rise to them is done away. In facl^ 
the professors of those times used this text to 
prove the all-sufficiency of the scriptures. Our 
friends, who had learned the pre-excellence of 
the cause before the effect, opposed them on 
their own ground ; and while both parties al- 
lowed that something was supposed to be prefer- 
red to the voice on the mount, they had reason 
on their side in asserting that it could not be the 
scripture. It is with diffidence and fear, I pre- 
sume to conclude, that such eminent men were 
not fully aware of the true meaning of the pas- 
sage ; but if the words, rightly translated, are 



( 225 ) 

literally these, cc And we have more sure the 
€C prophetic word*/' the comparison fc more sure" 
(which probably means, iuore confirmed) will 
relate to the increased confirmation which the 
primitive Christians had of prophecy, by having 
seen its accomplishment. I think the subsequent 
verses are also clearer by this means, and accord 
better with the scope of the whole passage. 

There is a postscript to this work on the 18th 
verse of Rom. ix. (C Therefore hath he mercy on 
cc whom he will have mercy, and whom he will 
" he hardeneth." This text the author attempts 
to rescue from the service of the Predestinarians; 
and contends against the doctrine which is gene- 
rally drawn from this and other parts of that 
famous chapter: showing, 1. from the nature of 
GocL, 2. from his sending his Son, 3. from the 
Universality of the covenant of light and life, and 
4. from Scripture-testimony, that the Almighty 
would haVe none to perish. 

51. Naked Truth, or Truth nakedly manifest- 
ing itself, in several particulars, for the re- 
moving of hinderances out of the way of the 

* K«< sXpixsv fi&suokcw Toy <zjgo$v~ix.ov Xoyov. Isaac Penington 
has noticed that the Greek has i prophetic word ;' but he 
does not seem to have ob-efved that our translators have 
transposed the words of the sentence, nor to have noticed 
the definite article tcv^ iliCy which our translators have ren- 
der ed 5 a. 



( 226 } 

simple-hearted,, that they may come to trti£ 
knowledge, life, liberty, peace, and joy in the 
Lord, through the virtue and power of his pre- 
cious truth, revealed and working in them. 
Given forth by way of question and answer. 
Whereunto are added some experiences, with 
some scriptures, very sweet, and necessary to 
be experienced in the gospel-state. As also a few 
Words concerning the true Christ. And a few 
words in the bowels of tender love and good- 
will to my native country. By a long mourner 
and traveller after, but at length a happy ex- 
periencer of, the Truth, as it is in Jesus. 8vo 4 
1674. Seven sheets and a half. 

This is arranged under the following heads : 
1. Concerning understanding the holy Scrip- 
tures truly and aright. 2. The illuminating and 
sanctifying Spirit. 3. The holy Spirit of God, 
and the holy Scriptures. 4. The law of the Lord* 
which is perfecl, and converts the soul. 5. Da* 
Vid's longings, as expressed in Psal. xlii. xliii. 
cxix, and other places. 6. The sun Or fountain 
of spiritual light. 7. The Word's being a fire 
and a hammer, to burn up the chaff and break 
the rocks in pieces. 8. God's writing his law in 
the heart. 9. The inward Light of God's Spirit. 

10. The Ministers and Ministry of the Gospel. 

11. Trying of spirits and searching the heart. 

12. Things necessary to Salvation. 13. The true 
Gospel-church or society, 14. The Way to Sal- 
vation. 15. Christ's saving the soul. 16. Re- 



( 227 } 

generation. 17. True Holiness. 18. Christ's 
Works outwardly in the days of his flesh, and in- 
wardly in the day and inward shining of the light 
of his Spirit in the heart. 19. The Yoke or Cross 
of Christ. SO. Making oiir Calling and Election 
sure. 21. Prayer. 22. Repentance. 23. Faith. 
24. Obedience. 25. Justification. 26. Good 
Works. 27. Love. 28. Meekness and Patience. 
29. The Knowledge of the New Covenant. 30. 
Its Fear. 31. Hope. 32. Peace. 33. Joy. 34. 
Poverty of Spirit and Humility. 

The Experiences are on the several subjects of 
1. The Seed of the Kingdom. 2. The SouPsFood. 
3. God's power. 4. Temptations. 5. Prayer. 6. 
Justification and Sanctification. 7. Faith. 8. Obe- 
dience. 9. The "Cross of Christ. 10. The Mystery 
of Life, and the Mystery of the Fellowship that 
is therein. 11. Judging according to appearance, 
and judging righteous judgment. The scripture 
passages, which our author truly terms sweet, and 
on each of which he comments, are the following: 
John xvii. 3. i Cor. xii. 3. John vi. 45. 1 John 
v. 12. John vi. 55, 56. Psalm xxxvi. 9 Isaiah lv. 
i, 2, 3. John iv. 14. 1 John i. 2, 3. -Matin, xi. 28, 
29, 30. i John v. 20. 2 Cor. iv.- 6. also iii. 14. 
John viii. 31, 32. Rom. vi. 14. Isaiah iv. 5. also 
xii. 1, 2, 3. Rev. iii. 18. 1 John ii. 27. Psalm, 
Ixxxv. 9, to the end. Rev. iii. 20. 

For a small specimen, an extract from the sec- 
tion on Jcy may suffice. 

p 2 



( 228 ) 

' Quest. Which is the true Joy ? Answ. The 

* joy which flows from God's presence,, and the 
€ work of his power in the hearty and the assured 
€ expectation which he gives of the full inheri- 

* tailce and glory of life everlasting. When the 
' Bridegroom is present, when the soul is gathered 
' home to him, married to him, in union with him, 

* in the holy, living fellowship; when he appears 
c against the enemies of the soul, rising up 
c against them, breaking, scattering them ; and 

* giving of his good things, filling with life, 
' filling with love, filling with virtue, feasting 
r the soul in the presence of the Father; oh ! 
€ what sweet joy ! oh ! what fulness of joy is 

* there then in the heart ! ' In thy presence is 
" fulness of joy, and at thy right hand are 
€C pleasures for evermore/' 

52. The Flesh and Blood of Christ, in the my- 
stery and in the outward, briefly, plainly, and 
uprightly acknowledged, and testified to ; for 
the satisfaction and benefit of the tender- 
hearted, who desire to experience the quick- 
ening, healing, and cleansing virtue of it. 
With a brief account concerning the people 
called Quakers, in reference both to principle 
and doctrine. Whereunto are added some few 
other things, which, by the blessing of God, 
may be experimentally found useful to the 
true pilgrims and faithful travellers Out of the 
nature and spirit of this world. Written in 



( 229 ) 

true love and tenderness of spirit. 8vo. 1675. 
Four sheets. 

In the narrative, at page 102, some account 
of this work is given. It maybe added, that the 
' Brief account concerning the people called 

* Quakers/ is couched in the assertion, and in 
the answer to the questions, which are here sub- 
joined : 

Assert. ' We are a people of God's gathering, 

* who (many of us) had long waited for his ap- 
' pearance, and had undergone great distress for 
( want thereof/ 

Quest. 1. ' But some may say, What appear- 

* ance of the great God and Saviour, did ye 
f want ? 

2. f How did God appear to you ? 

— ■ — - 3. ( How did God gather you ?/ 



There are c a few words/ concerning the Way 
of Peace, mentioned Rom. iii. 17. and also, in 
the postscript, concerning the doings and suf* 
ferings of the despised people called Quakers ; 
and lastly, f An Exhortation to true Christianity/ 
having this assertion prefixed : 

i It is easy to pretend to Christ ; but to be a 
s true Christian is very precious, and many tri- 
c bulations and deep afflictions are to be passed 

* through before it be attained unto, as those who 

* are made so by the Lord experience* 

?3 



( 230 ) 

53. To the Jews natural, and to the Jews spiri- 
tual ; with a few words to England, my native 
country. Sic. Some sensible, weighty que- 
ries, concerning some things very sweet and 
necessary to be experienced in the truly 
Christian state. Whereunto is added a post- 
script, containing some queries on Isaiah I. 
10, 11. a scripture of deep counsel and con- 
cern to the darkened and distressed states of 
seme among those that fear and obey the Lord. 
Whereunto are added, two or three queries 
touching the River and City of God, and the 
pure stil]ness, wherein God is known and ex- 
alted. As also, some questions answered con- 
cerning the true church, ministry, and main- 
tenance, under the Gospel ; and about the 
Lamb's war. Written in travailing bowels, 
8vo. 1677. Four sheets and a half, and one 
and a half; or six sheets, 

' It is the joy of my heart/ says our author in 
his preface, e to receive good from God, to be 
' filled .with his blessings, to have my cup over- 
• flow ; and that others may be helped, refresh- 
c ed, and gladded therewith ; and, by the sweet 
f taste thereof, led to wait for the opening of 
c the same root and fountain of life in themselves, 
6 to yield living sap, and send forth living 
*" streams in them day by day/ This sentence 
seems to set forth the spring and tendency of 
gospel-communications; the temper of the 
pastor, and the purpose of being fed, The 



( 231 ) 

reader may ask the question, Why should not 
the purpose be fulfilled in me ? 

It is not easy to abridge the address to the 
Jews natural. The author seems not to expect 
the restoration of their outward estate. Some 
may therefore ask., To what end have thev been 
miraculously preserved a distinct people, in their 
dispersion, through almost eighteen centuries ? 
It is easier to ask than to answer, to doubt than 
to solve ; but whichever may be the termination 
of their long outward captivity ; either a glori- 
ous restoration to Palestine, and conversion to 
Christianity; or simply an inward redemption 
into its faith ; they serve in the mean time as a 
grand monument of the truth of the things re- 
corded of them in ancient time ; and as a clear, 
though indirect testimony to the truth even of 
the religion which they refuse to embrace. Our 
author thus* expresses his love to them. c You 
e Jews/ says he, ' of the outward line of Abra- 
€ ham, whose return to the Lord my soul most 
f earnestly desireth after, and for which I have 
f most vehemently, and wrestlingly, prayed to 
( the Lord.' The bent of the book is to show 
them that all the occurrences which befell their 
forefathers were typical. The scripture refer- 
ences are of course to the Old Testament. Eight 
queries, in our author's Socratic way, are pro- 
pounded for their consideration. One of them 
)& thus: £ Query 3. Did not the Messiah come 

p 4 



( 232 ) 

f at the set time, at the time set by the holy 
c Spirit of prophecy ? Did he not come in the 
c prepared body to do the will,, and did he not 

* do the will ? And after his obedience to his 
c Father, was he not cut off, though not for 
c himself ? And after his cutting off, were not 
f ye made desolate ? Why were ye made deso- 
f late ? Why did such a stroke come upon you, 
f as never before ? Oh! consider it. Read Dan. 
\ ix t 24. to the end of the chapter, and let him 
f that readelh, understand.' 

The address to the Jews spiritual, sets out 
upon the passage in Gen. xlix. 10. ci The scep- 
se tre shall not depart from Judah, nor a law- 
<c giver from between his feet, until Shiloh 
€C ccine ; and unto him shall the gathering of the 
" people be. " This piece treats of the gathering 
of the Gentiles, and concludes with a warm, pa- 
thetic exhortation to the spiritually- minded. 
I east my eye on the following: c Oh ! who. 
( would lose the precious fear of the covenant, 
' which is clean, and endureth for ever, and 
' keepeth clean and chaste to the Lord for ever ! 

* And who would miss of one law which God 

* hath to write in the hearts of his children, 
\ when every law is a law of life.' — *- 

There are in this piece three queries upon 
Psalm xlvi. 4, 5, 10 ; not specified in the title. 
in Penington's works a new title and preface is 
given With the c Sensible, weighty Queries/ and 



. ( 233 ) 

those on Isaiah 1. Most of these queries are 
short. The reader,, by turning to the place, may- 
see the weightiness of the passage in Isaiah; and 
-will find our author's queries on it weighty also, 
and of great concernment to every religious 
professor. 

54. The Everlasting Gospel of our Lord Jesus 
Christ, and the blessed effects thereof, testified 
to from experience. 4to. 1678. One sheet 
and a half. 

This is the short piece dated from Astrop, 
from which an extract is given at page 118. 

55. A further testimony to Truth, revived out 
of the ruins of the Apostasy ; or several things 
opened from the Spirit of Truth, touching the 
way of Life and Salvation ; which will reach to 
the witness in the hearts of those whose spirits 
are quickened, and whose ears and understands 
ings are opened by the Spirit and power of 
the Lord. Written in a deep sense, and 
tender love. 4to. 1680. i. e. posthumous. 

The reader will find this piece divided into 
the following sections, though not denominated 
such : 

( Some queries concerning Christ's righteous- 
f ness, how it justifieth : whether as inwardly 
r revealed and dwelling in the heart, or only as 
5 imputed, or both/ 



( 234 ) 

< Concerning the true Church and Ministry.* 
e An objection,, concerning the newness of the 

' way of Truth, answered : with a tender ex- 

c postulating exhortation/ 

* A caution to those who are at any time 

' touched with the power of Truth, how they 

' afterwards hearken to and Jet in the enemy, 

■ and so thereby have the good seed stolen away, 

f the true sense lost, and the mind filled with 

' prejudices and stumbling-blocks instead there- 

< of.' 

c An objection against the principle, which, 
f in faithfulness to God, and in love to souls, we 
I bear witness to, briefly answered.' 

c Some questions and answers concerning the 
f, new covenant ; opening the nature and way 
6 of it, as it is experimentally felt in the heart, 
f and witnessed to in the holy scriptures.' 

? A question or two, relating to Election, 

* answered.' 

. c A question answered concerning the ground 
' of men's misunderstanding and wresting of 
5 scriptures.' 

c Some questions, answers, and queries, con- 
€ cerning deceit and deceivers: as what they are, 
c what discovers them, how man may come out 

* of them, and be preserved from them, &c.' 

c That the way of life and salvation is freely 

< held forth by God to all ; and there is nothing 
I in him to let, stop, or discourage any man 



( 235 ) 

r from receiving his truth, and giving up to him 
f in the faith and obedience of it ; but very 
c much to invite and encourage.' 

' Some questions answered concerning the 
< Spirit cf Christ, and the spirit of the Scribes 
- and Pharisees/ 

c Some questions answered concerning bias- 
f phemy and blasphemers.* 

' A question concerning miracles answered/ 
This relates to the objection that our Friends 
wrought no miracles in support of their mission. 

* Some further questions answered concerning 

* the new covenant/ 

f A brief account concerning Silent Meetings ; 
f the nature, use., intent, and benefit of them/ 

This last is an informing section, on the sub-* 

ject referred to; but hear our author, in his 

preface, respecting the information on religious 
subjects received merely by reading. e Dwell 

* not in the notion, delight not in the outward 
c knowledge of the thing itself (though the 

* knowledge be ever so sweet, pleasing, satisfac- 
c tory, and demonstrative to the mind) ; but 
f come to the everlasting spring. Feel the 
( measure of. life in thy particular, and that will 
s lead thee to the spring of life, from whence the 

* measure comes as a gift from the Father to 
4 thee, to bring thee to the Father. And singly 
\ for this end have I been drawn to write what 



i 256 ;) 

e follows, in service to the Lord, in faithfulness 
f to him, in dear love to the souls of men.' 

The next is also a posthumous publication, 
which first appeared in the Folio edition of Isaac 
Penington's works, though written so long be- 
fore as 1671. It is one of his longest works, 
viz. 

56. Life and Immortality brought to light 
through the Gospel. Being a true discovery 
of the nature and ground of the religion and 
kingdom of Christ ; in several weighty queries 
propounded, and other serious matters treated 
of, highly importing the eternal salvation of 
souls. Written by Isaac Penington, in the 
time of his imprisonment in Reading gaol. The 
date of this is 167 1. As it was never separately 
published, the form and size cannot be given. 

This work is in thirty sections. The first eight 
are queries — c 1. On the state of the Church as 
tf it was in the apostles' days, and was to be after- 

* wards. 2. On Deut. xxix. and xxx. compared 
e with Rom. x. 3. On Destruction and Salva- 

< tion. 4. On Col. i. 27, 28, 29. (translating 

< broTsMwy, in the Gentiles). 5. On the Way of 

* Life, and mystery of the Gospel. 6. On Righte- 

< ousness or Justification. 7, Being under the 
« Law, and under Grace. 8. For the professors 

< of Christianity to consider of, and try their 

< states by/ These are interesting. The first 
begins thus ; ' Is thy spirit, heart, mind, soub 



( 237 ) 

* and body a temple for God to dwell in ? Who 
r dwells in thy heart ? Doth the Holy Spirit, or 
r the unclean spirit ?' 

The 9th section is about 'preaching the Gospel 

f after the apostasy. 10. Concerning others not 

r learning what God teacheth us [FriendsJ, and 

e concerning the way of his teaching us. 1 1. Of 

c the three-fold appearance of Christ: under the 

c law, in a body of flesh, and in his Spirit and 

f power. 12. and 13. On Mounts Sinai and Sion. 

c 14. The temple and sacrifices under the Gospel. 

' 15. Questions concerning the light of Christ's 

' Spirit answered, according to the scriptures, 

' and experience. 16. The way to know one's 

' election, and to be fully assured of it ; as also 

■' concerning election itself. 17. Concerning 

' the Priesthood of Christ, from Hebrews. 18. 

f A brief relation of the estate or condition the 

6 Lord found many of us in-, when he came 

e to visit us, and make known to us the blessed 

' ministration of his Spirit and power ; and, of 

c some of his dealings with us, in instructing and 

€ nurturing us up therein ; with a few words of 

c exhortation. 19. Concerning the Gospel-state, 

s 20. Baptism, from Mark xvi. 16. 21. Some 

' questions concerning the Gentiles' doing by 

€ nature the things contained in the law. 22. 

' The rule of the children of the new covenant. 

c 23. Queries concerning the law, or word, 

f statutes, testimonies, judgments, &c. which 

f David was so delighted in. 24, Observations 



( 23S ) 

r on 2 Pet. in. 14, 15, 16. 25. On theGospM^ 

* ministry, or right teaching and learning the* 
< mystery of life and salvation. 26. On the old 
' and new Covenant. 27. Queries on Rom. yi. 

* vii. and viii. 28. A further testimony concern- 
€ ing the work of God upon our hearts, who are 
' called Quakers. 29. A brief account of the 
c ground of our worship, and how it cometh to 
' pass that we cannot conform to the spirit of 

* this world, or to the wills of men therein, but 
( only to the Spirit and will of our God. 30. 
€ Some queries concerning knowing and owning 

* the Lord Jesus Christ truly and aright, who 
f hath been the only Saviour and Redeemer in 
' all ages and generations; and there never was, 

* and never shall be any other/ 

Such are the subjects which are investigated 
in this book. In the eleventh section (to give a 
few touches of some of them), under the division 
treating of Christ's appearance under the law, 
there is probably as full a testimony to the one- 
ness of the Son and Father, as can any where be 
met with. This is however a subject to be spoken 
and thought of with reverence. The same sub-" 
jecl is spoken of with equal confidence, though 
oh a different occasion, in the eighteenth. Thus, 
' Very deep and weighty was that answer of 
c Christ to Philip. When Philip said, e Show us 
" the Father, and it safficeth. Hast thou not seeii* 

* I apprehend this is a typographical error, for known. 
The edition has not a few, if they abound in proportion 
with the parts I have examined. 



( 239 ) 

9t me Philip/ said Christ. c How is it thai 
cc thou sayest, Show us the Father? He that 
cc hath seen me> hath seen the Father also/ Are 
f they not one nature, one wisdom — -one pure 
c eternal Being ? Can the one possibly be seen,, 
f and not the other ? Though they may be dis- 
f tinguished in manifestation, in the hearts where 
f they are received ; is it possible they should 
c be divided and separated the one from the 
c other ? Those that thus apprehend, plainly 
c manifest, that they never received the true 
r knowledge of the Father and Son ; but have 
f only notions and apprehensions of man's wis- 
r dom concerning them/ 

To the objection that the Friends do not use 
the Lord's Prayer, is this reply : 6 Truly, Christ, 
c our Lord and Master, who taught his disciples 
e to pray formerly, hath taught us also to pray 
e 'that very prayer ; though not to say the words 
' outwardly in the will of men, or in our own 
' will. He hath taught our hearts to breathe 
f after the same things, even that the name of 
{ our heavenly Father might be hallowed or 
( sanctified more and more, — that he might 
c reign more in men's spirits, and the king- 
( dom of sin and satan be thrown down ; and 
c that his will might be done even in our earth, 
' as it is done in heavenly places, where all 
f the hosts of God obey him ; and that we might 
( have every day a portion of the heavenly bread, 
e wherebv our souls mav live to him, and con- 



( 240 ) 

' venient food and provision outward also, a£-» 
' cording as he seeth good, who careth for us, 

e Now as W T e are kept in the light, and watch 
■ to the light which discovers things, we see what 
' w r e are kept out of, and what we are' at any 
' time entangled in, and so trespass against the 
r Lord ; and then we are taught to beg pardon, 
f and wait where pardon is to be received, 

* through our Advocate, even as God hath 

* taught us to forgive. Yet this doth not em- 
g bolden any of the little ones to sin; but they 
c pray that they may not he led (or fall) into 

* temptation; but may witness deliverance from 
*\ the evil, which the enemy w T atcheth to betray 

* and insnare them with. And these cries are 
€ put up to him who is ready to hear ; and who 
€ can answer and fulfil the desires of them that 
e love and fear him ; and indeed not only so, . J>ut 

* they are also put up in faith that, in the way of 
c God, the soul shall obtain and receive what 

* it prayeth and waiteth for/ 

From the section on c the Gospel-state/ a part 
of the summing-up or conclusion, after a glorious 
description* of that state, may serve as a speci^ 
men. 

* Now if any one doubt concerning the truth 
c of these things, this word is in my heart to 
' such, Come and see, Oh ! come and see the 
< glory of the Lord, and the power of his life, 

* Glorious things are spoken of thee, O city of God. 
Fsal, Jxxxvii. 3. 



C 241 ) 

and righteousness of his kingdom, which is 
pow revealed, after the long night of darkness! 
Oh ! blessed, blessed, be his name, who hath 
caused his light to shine, and opened the eye 
which was once blind to see it !' 

c Quest. But how may I come to see the 
glory of the Gospel-state ?' 

c Answ. Come to the seed, and wait to feel 
and receive the power which raiseth the seed 
in the heart; and bringeth the heart, soul, 
mind, and spirit, into union with the seed.' 

' Quest. But how may I come to the seed ; 
and how may I wait aright, to feel and receive 
the power which raiseth it }' 

f Answ. Mind that in thee which searcheth 
the heart, and what it reacheth to, and quick- 
eneth in thee; what it draweth thee from, what 
it draweth thee to ; how it showeth thee thine 
own inability to follow, and how it giveth 
ability when thou art weary of toiling and 
labouring of thyself. — ■ 

— , — ' The Lord make thee sensible of 



c the visits, drawings, and leadings of his holy 
c Spirit ; and guide thy feet thereby into the 
* way of truth and peace. Amen.' 

The section on Baptism will be easily con- 
ceived to recommend spiritual, and not water- 
baptism. On this subject much has been written 



( 242 ) 

by Friends ; but those who wish to investigate 
the subject deeply, as it may be supported by. 
scripture authority, would do well to peruse this 
dissertation on it. 

After the series of the thirty sections, there is 
a query, c Concerning. Imputation/ a famous 
subject, the occasion of much debate in the 
Christian world, and concerning which no view 
of our author's belief has yet been given in these 
pages. With this query therefore may be con- 
cluded this short review of the important and in- 
structive work, f Life and Immortalitv brought to 
c light by the Gospel/ 

c In what state was Abraham when faith was 

c imputed to him for righteousness ? Was he in 

f the ungodly state ; in the state of unbelief and 

f disobedience to the Spirit and power of the 

f Lord ; or was he in the sense of God's power, 

c in the belief of him who could raise up 

c his son from the dead ; and, in the performance 

f of obedience unto him, giving up his son at 

( the Lord's command ?' 

e And in what state must we be, when we wit- 
c -- n ess faith imputed to us also for righteousness ? 
( Must we not be in the sense of the same power, 
c and in the belief of it, and in the obedience of 
s faith ? Read Rom. iv. and consider : for the 
e righteousness of the gospel is not imputed in, 
c or by, the works of the law, but in the obedi- 
c ence of faith/ 



( 243 ) 

* It is true, , God justifieth the ungodly ; 
r through faith he makes them just and godly ; 
% but doth he justify or accept them in the un- ; 
* godly state ? Doth he not first make a change 
c in them by his power ? Doth he not first, in 
c some measure, purify their hearts by faith ?' 

The next posthumous work, published in the 
general collection, is also of considerable magni- 
tude. It is without a title, but appears to have 
been intended as an answer to some questions, 
arid a reply to some animadversions of a certain 
person whose name is now lost. We may call it 

57. A Reply to queries and animadversions, 
written in the year 1667. 

It appears that our author's antagonist, or 
probably a friendly objector, had been pleading 
for the value and sufficiency of that knowledge 
of religion which is merely derived from an ac- 
quaintance with the scriptures ; because the su- 
periority, and indispensable need, of the Spirit 
pervade the whole of this Reply. Like many of 
our author's books, it is arranged under various 
heads. They are these : c The rule of the new 
6 covenant, or that which God hath appointed to 
c be the rule to the children of the new cove- 
* nant. — Christ. — The form of sound words.— - 
c Inward impressions. — The Light. — Justifica- 
r tion. — God's love to mankind. — Baptism.— 
f Perfection/ 

Q 2- 



( 244 ) 

The animadversions appear by the replies td 
have been ten, and it seems probable that their 
author was a member of some church or congre- 
gation,, whose tenets he was endeavouring to 
defend. 

This is a choice performance, and it is rather 
difficult to select extracts few enough to suit the 
conciseness of this review. The following, on 
two points (if the latter may be reverently called 
so), on which many people think themselves able 
to speak, may be acceptable to the reader who is 
either already imbued with the principles of 
Friends, or is desirous of knowing them with 
precision* 

c Yet (thoitgh we do own Christ to be the 
e rule) we do not deny making use of the 
c scriptures to try doctrines and forms of religion 
€ by ; but know that what is of God doth and 
r will agree therewith ; and what doth not agree 
e therewith is not of God ; and that our fore- 
c fathers in the faith were led to batter the su- 

* perstitions and idolatries of the Papists, by the 

* testimony of the scriptures. And we have also 
f the testimony of the scriptures with us, both to 

* the light and Spirit within ; and against forms 
1 formerly invented, or now practised, out of the 
f life and power. But we believe the Spirit to 

* be a touchstone beyond the scriptures, and to 
€ be that which giveth ability to try and discern 

* not only words, but spirits.- -Andforcall- 

f ing the scriptures, The Word of God, we can- 



( 245 ) 

* not but look upon it as an improper expression * 
r they being many- words, not the one Word; 
f and Christ is called in the scripture, not only 
' the Word God*, but the Word of God. And 
f if, in the fear of the Lord, and true sense, 
' we keep herein to the expressions of scripture, 

* and its form of words which are sound, surely 
f we cannot justly be blamed for so doing.' 

This is an extract from the first section. The 
second, entire, runs thus : 

e Christ is that Word of eternal life, which was 
f glorified with the Father before the world was-; 
c who, in the full appointed time, took up the 
f body of flesh prepared by the Father, to do the 
e will in ; and did the will in it, fulfilling all 
r righteousness, to the satisfaction of the very 
f heart of the Father; for whose name's sake the 
f sins of believers are pardoned. And this same 
c Word of eternal life, and no other, which took 

* that body of flesh upon him, is also manifested, 
f and dwelleth in the hearts of his saints ; who 
' [he might more clearly have said, and], as 
5 they receive him in the faith which is of him, 

* dwells in them richly, manifesting in the vessel 
f the treasures of his divine wisdom and know- 
f ledge. Now, this is the precious knowledge of 
\ Christ indeed ; and this is \\ every one is to 

* This precise expression is not found in our bible. It 
shows, however, the author's anti-Socinian turn ; and pre* 
t>*&bly refers to John i. \ . 

a 3 



( 246 ) 

'> wait for ; to find a measure of the same life, 
'■ the fulness whereof dwells in him bodily, 
'■ dwelling in our mortal bodies, and making us 
« like unto him, in spirit, nature, and conver- 
c sation. And he that knoweth not, but op- 
c poseth this, in any of its appearances or opera- 
e tions, either in himself or others, is so far of 
e the dark antichristian spirit/ 

In the section on the love of God to mankind, 
absolute reprobation is impugned ; but I conr 
elude these extracts with a few touches of the 
section on Perfection. 

c Christ is a perfect physician, and is able to 
c work a perfect cure on the heart that believeth 
f in him, and waiteth upon him.— -Christ likewise 
c bids his disciples be perfect, as their heavenly 
( Father is perfect; and the apostle bids men 
c perfect holiness in the fear of God, thai 
c they might be fully separated from, and not sq 
\ much as touch, the unclean thing/ 

c Did Christ cure perfectly outwardly, in the 
' days of his flesh ; and shall he not cure per-? 
f fectly inwardly, in the day of his Spirit? Yes, 
' certainly. The lame, the deaf, the blind, the 
s dumb, the lepers, waiting upon him in the 
:.f way of his covenant, shall be cured by him as 
\ perfectly inwardly, as ever the others were 
' outwardly/ 

The next piece in the collection, as indeed all 
the remainder which I shall have occasion to men- 
tion, is also posthumous, viz. 



( 247 ) 

58. A few Experiences concerning some of the 
weighty things relating to God's everlasting 
kingdom. Given forth in true and tender 
love, for the help of any such of the race of 
the true travellers, as may stand in need 
thereof. 

This was written in Reading gaol, in 167 1. 
It consists of the following particulars: ' 1. A 
' faithful testimony concerning the true and 
e pure way of life; with breathings for such as 
c have desires after it, and yet are strangers to 
' it. 2. Concerning the perfecting of God's 
' work in the heart. 3. Concerning the true 
( Christ; how it may be certainly and infallibly 
' known which is he. 4. Some queries to such 
c as affirm the scriptures to be the only rule, and 
e deny the Spirit, the Seed of the kingdom, the 
s new covenant, the holy leaven of life, the law 
*" written in the heart, to be the rule of the 
e children of the new covenant. 5. Concerning 
' the Light, wherewith Christ, the Life, en- 
f lightens every man. 6. A few words further 
' concerning Perfection, 7. Concerning Impu- 
c tation of righteousness. 8. Some queries con- 
' cerning the time and work of Reformation. 
' 9. Some queries concerning the Spirit of 
*" Christ, or the Spirit of the Father (it being 
c one and the same Spirit), for those who take 
( themselves to be Christians (and under the 
( gospel-dispensation) to consider and examine 



( 248 ) 

* themselves by, that they may not be deceived, 
f either concerning their present estate here, or 
r the eternal estate of their souls hereafter; see- 

* ing the apostle so expressly saitlv, ( If any man 
<: hath not the Spirit of Christ, he is none of 
" his/ Rom. viii. 10. Of the true way, the 
e way of holiness, the way of life, and of the 
€ true teaching and knowledge. 1 1. Concerning 
( separation from the spirit and ways pf the 
' world/ 

The last extract given from the preceding 
work, was intended to show our author's, and 
the Society's views, on the subject of Perfection. 
A few queries, selected from §'. 2. of this work, 
may be a suitable supplement. 

' Is it not the will of God that his people and 

* children should be sanctified in soul, in body, 

* in spirit ? — Did not [Christ] bid them 
e pray, c Thy kingdom come, thy will be done 
" in earth, as it is in heaven ?' And would he 
c never have them believe and expect that it 
( should be done in earth, as it is in heaven?' 

? Doth not he who hath the true, pure, living 
c hope (which anchors within the veil), purify 
' himself, even as he is pure ?' 

The 9th section is very weighty. The third pf 
its queries may serve as a specimen. 

e Doth the Spirit of Christ dwell in thee? 
5 Hath the stronger man cast the strong man 
< put of thee, and taken possession of thy hearty 



( 249 ) 

r and doth he dwell therein ? Then thou mayest 

* truly say, that thou art built up by God an 
f habitation for him in the Spirit. Then thou 
e art washed and cleansed by him from thy 
f filthiness ; and lusts or vain thoughts do not 
f lodge in thee. For the holy vSpirit of Christ 
5 will not dwell where such things lodge ; but 
ff Come out from among them, and be ye sepa- 
(C rate, and touch not the unclean* thing, and 
f* I will receive you, and be a father to you, and 
<c ye shall be my sons and daughters, saith the 
" Lord Almighty, in whom I will dwell and 
% walk." 

The next piece is also a production of the 
same imprisonment. 

59. A treatise concerning God's teachings, and 
Christ's law, with some other things of weighty 
importance, particularly mentioned after the 
preface; written by I. P. prisoner at Reading 
gaol for the testimony of Truth. 

This, like most of our author's tracts, is divided 
into numbered sections. c 1. Concerning God's 
' teachings. 2. Concerning the law of Christ. 
f 3. A brief relation concerning myself, in re- 
f ference to what has befallen me in my pursuit 
c after Truth. 4. A question about preaching 
c the everlasting gospel answered. 5. Concern- 

* ing Christ's ministry or priesthood. 6. Con- 
' cerning the true knowledge of Christ. 7. A 
f few words more concerning the right way of 



( 250 ) 

r knowing, as it is witnessed unto in the .scrip- 
f tures, and experienced in the hearts of those 
g that truly and livingly know the Lord. 8. Con- 
' cerning Christ's righteousness, which is the 
c righteousness of all his saints. 9. Of the Grace 
' of the Gospel. 10. A question answered con- 
( cerning real holiness. 11. Concerning the law 
f of sin in the fleshly mind, and the law of life 
r and holiness in the renewed mind; and whence 
s each have their strength. 12. Concerning 
c God's gathering us home to himself, who are 
* a people despised and rejected of men, and in 
€ scorn by them called Quakers. 13. A few 
c words concerning the worship which our God 
\ hath taught us/ 

The third section of this work is already given, 
nearly the whole of it, at page 11. If we take 
sections 5. and 13. they will form an extract 
which will comprehend a large portion of what, 
speaking in the usual manner, would be called 
Quaker-divinity. 

Sect. 5. c Christ is made by God a minister 
' or high priest over the spiritual Israel of 
' God. Not after the law of a carnal command- 
' ment, but after the power of an endless life ( as 
£ Heb. vii. 16. and chap. viii. 2.), and he mini-? 
e sters with his Spirit and power unto, and in, 
' all his. So that he that knows Christ's ministry, 
' knows the power, the life, the Spirit in which 
' he ministers ; but he that is not acquainted 
6 with these, is yet to learn to know Chrisl; 



( 251 ) 

aright, and to believe in him unto life and sal- 
vation ; which are wrapped up, comprehend- 
ed, revealed, and communicated in the power 
wherewith he ministers. For the very begin- 
ning of Christ's ministry is in the Spirit and 
power of God, whereby he redeems out of the 
spirit and power of satan : and to this, men 
are to be turned, if they will witness salvation 
by Jesus Christ ; even to the light and power 
of God's holy Spirit, which breaks the dark- 
ness and strength of the kingdom of satan in 
the heart. For indeed, all literal professions, 
beliefs, knowledges, and practices, out of the 
life and power, satan can transform himself 
into, and uphold and maintain his kingdom 
under, in the hearts of men; but the inward 
light and power of life breaks it, where the 
minds of people are by the Spirit of the Lord 
turned thereto, and subjected under its rule 
and government/ 

Sect. 13. ( Our worship is a deep exercise of 
our spirits before the Lord, which doth not 
consist in an exercising the natural part or 
natural mind, either to hear or speak words, or 
in praying according to what we of ourselves 
can apprehend or comprehend concerning our 
needs; but we wait, in silence of the fleshly 
part, to hear with the new ear what God shall 
please to speak inwardly in our own hearts, or 
outwardly through others, who speak with the 
new tongue, which he unlooseth, and teacheth 



( 252 ) 

* to speak ; and we pray in the Spirit, and with 
c the new understanding, as God pleaseth to 
€ quicken, draw forth, and open our hearts to- 
' wards himself.* 

c Thus our minds "being gathered into the 
' measure, or gift of grace, which is by Jesus 
c Christ ; here we appear before God ; and here 
{ our God and his Christ is witnessed in the midst 

* of us. This is that gathering in the name, 
tf which the promise is to ; where we meet to* 
c gether, waiting with one consent on the Father 
f of life, bowing and confessing to him in the 
s name of his Son ; and that fleshly part, that 
' fleshly understanding, that fleshly wisdom, that 
< fleshly will, which will not bow, is chained 
f down and kept under by the power of life, 
f which God stretcheth forth over it, and sub- 
f dueth it by. So then there is the sweet com- 

* munion enjoyed, the sweet love flowing, the 

* sweet peace reaped ; — the sweet joy and re- 

* freshment in the Lord our righteousness, who 
' causeth righteousness to drop down from 
4 heaven, and truth fb spring up out of the 
f earth. And so our Father is felt blessing us, 
' blessing our land, blessing our habitations, de- 
f lighting in us and over us to do us good; and 
e our land yields its increase to the Lord of life, 
f who hath redeemed it, and planted the preciouq 
' plants and seeds of life in it.' 

60. A question answered, concerning reading 
the Scriptures aright. No date. 



( 253 ) 

This is a short piece. The question is, f How 

* may a man know whether he readeth the Scrip- 
t tures to his advantage and benefit ; or whether 

* he readeth them to his disadvantage or hurt V 

The following short quotation further opens 
the nature, and the cause, of this question : 

' He that reads the Scriptures in a true mea- 
r sure of life received from God, he reads them 
' aright ; and whenever he so readeth, it is to his 

* benefit. He that readeth out of that, readeth 
r [or may read] to his hurt : that being then up 

* in him which misunderstands, misapplies, and 
c grows conceited, wise, and confident, according 
c to the flesh ; and so he is thereby liable to, 
c and in great danger of, setting up his interpre- 
f tations instead of the meaning of God's Spirit; 
c and of condemning that which doth not assent 
e and agree therewith [with them], though it be 
€ ever so necessary and precious a truth of God, 
r and ever so fully demonstrated by his Spirit,, 

* to those who are in the true faith and under- 

* standing.' 

The Jews, the Scribes, and Pharisees, are given 
as practical instances of reading to their hurt, 
The remedy, and the knowledge that a man has 
it, will be easily supposed to lie in the en- 
lightened spiritual understanding ; but for the 
application I must refer to the piece itself, 
There is subjoined, c A few words to such as com- 
$ plain for want of Power,' This short and ex- 



C 254 ) 

cellent piece (Vol. ii. p. 540, of 4to edition, 
and vol. iv. p. 336, of the 8vo.), after a lively, tes* 
timony to the source of Power, the power of the 
endless life, thus concludes: ' So that it concerns 
■'* all people seriously to consider, whether the 
i reason why they have not 1 power, be not be- 
s cause they do not receive Christ, who hath all 
*" power in heaven and earth given to him. 
< For many talk of Christ ; but few come to him 

* in the Father's drawings; so will not receive 
g him : like the Jews, who waited for his ap- 
€ pearance, and yet rejected him when he 

* came/ 

61. Somewhat relating to Church-government, 
wherein the necessity, usefulness, and blessed 
effects of the true Church-government, are 
here and there hinted at; and this clearly 
manifested, That the authority and power of 
Christ's Spirit in his church is no usurped or 
antichristian authority, nor contrary to the 
true light and liberty of any particular mem- 
ber, but a cherisher and preserver of it. As 
also remarks on some passages in a late book 
entitled, c Antichrist's transformations within, 
4 discovered by the light within.' Wherein 
the antichristian transformer is made manifest, 
and the light within cleared from his false im- 
putations and pretences to it. Written in 
obedience to him that is true, who hath given 
a certain testimony against him that is false, 
to very many in this his day ; and among 



( 255 ) 

others to me also, whom he hath pleased to 
gather and own among his children and ser- 
vants in truth. 

This book, though not published during the 
author's life, was probably written about the 
time, when some who had been members of the 
society of Friends were beginning to find fault 
with the outward order and discipline that was 
then arising in the society. By the citations 
made from the opponent's book, it appears that 
the general argument of it was, that a subjection 
to the regulations of the body, is an infringe- 
ment of the liberty of the individual, and an in- 
ducement for his forsaking the immediate teach- 
ings of the light within, for the dominion of men : 
whom he denies to have any such authority com-; 
mitted to them by the alone Head of the church. 
The general reply is, that the true Spirit in the 
Church does not contradict the same Spirit in the 
members; and that the superior degree which 
results from the union of many enlightened 
minds, helps, protects, and cherishes the lesser 
measure in individuals. This principle is of 
course variously held forth according to the 
various branches of the adversary's attack. 

There doth not appear to be any particular 
practice of the society touched upon, except the 
standing or kneeling of the friends in a meeting, 
and the uncovering of the men, during the time 
of public prayer. This practice had been op- 
posed by John Perrot many years before 1675. 



( 256 ) 

which I have conceived to be about the time of 
the writing of this piece* by Isaac Penington ; 
because connected with it is another piece in re- 
ply to John Pennyman, an adversary whose book 
bears that date. This is, in the order of the 
works, 

62. Some misrepresentations of Me concerning 

Church-government cleared ; and the power 

and authority of God's Spirit, in governing 

his church, testified to ; by one whom it hath 

pleased the Lord to make a member of the 

church which he hath gathered, and preserveth 

by his own Almighty arm ; who accounteth it 

his duty and honour in the Lord to be subject 

to the government and ordering of his Spirit 

and power in his church. I. P. 

The reader may observe that part of the title 

of Penington 's book, No. 13, * An Examination 

6 of the Grounds or Causes, &c/ is as follows: 

s Whereunto somewhat is added about the 

' authority and government, Christ excluded 

6 out of his church : which occasioneth some- 

*" what concerning the true church-government. 

1660. c Now this latter part/ says he, f hath 

* been so misrepresented as if, because the wrong 
' church-government was excluded, the exclu-* 
6 sion of all church-government was intended by 
' me, there being no notice taken of my owning 
' the true church-government ; but only some 
e passages of my disowning the false produced ; 
' as if they intended to overturn and deny all 

* church-government.* 



( Nif; ) 

It is remarkable how, in different ages/ and' on 
different occasions, the opposing spirit avails it- 
self of partial citation. But to advert to the sub- 
ject, our author's opponent here was John Pen- 
ny man, who was endeavouring to show that his 
former sentiments on discipline were opposite 
to those which he held at the time of this con- 
troversy. Twelve citations are adduced of Pen- 
nyman from our author's ( Examination/ &c. 
These Penington confirms by some addition to 
each; and then to each superadds a question in 
order further to open his intention. Thus the 
work is one of those which are clear, and pleasant 
to be read, for the order in which it is written. 
The least citation, with its correspondent confir- 
mation and question, is rather too long to be 
■given here. Subjoined are some considerations 
on Church-government. Pennynian had joined 
the Society ; but taking offence at some things 
which he thought he had discovered to be wrong 
in it, had left it, and had become an opposer : 
though still laying claim to extraordinary reve- 
lations. He was contemporary with Rogers > 
another opposer, and his works are still extant. 
There appears in this book of our author's a be- 
nevolent and compassionate regard for his adver-s 
sary,whcmhe rather bewails than inveighs against. 
* I have been/ says he, f ina great travail of spirit 
k ' for J. Pennyman, the Lord having showed me 
' his spirit and state ; and this hath been the cry 
< of my heart to the God and Father of my life 

K 



( 258 ) 

r for him, in great brokenness and tears, many 

* times; Father, forgive him, for he knows not 
< what he does. He knows not what Spirit and 
' power he acts against, nor what spirit and 
e power it is that leads him/ In another place 
he says, c Truth teacheth that modesty, tem- 
r perance, humility, tenderness, and sobriety, 
c that I dare not despise the voice that pretends 
' to the anointing in any, until I have made trial 
f of it. Yea, John Pennyman's voice and testi- 
' mony, I durst not condemn, until the Lord my 
' God, in the unerring light and pure springing 

- f life, manifested unto me that it was not of him, 
c but of the transforming enemy.' 

63, The Seed of God, and of his Kingdom, 
treated and testified of, according to the Scrip- 
tures of truth, and according to true experience 
felt in the heart from the God of Truth. 

This piece will admit of some analysis. If 
-first treats of the Seed of the kingdom by answers 
to the following questions : f 1. What the Seed 

* is? 2. Who is the sower of this seed? 3. 

. ( Where is this seed to be found ? 4. In what 

* sorts of earth is this heavenly seed sown ? 5, 
- c In what sort of earth it brings forth good fruit 

to perfection,? 6. How may the ground that 

is bad be made good ? Was not the ground 

; which is now good, once bad; and may not 

' the ground that is now bad be made good ?' 

. The work is next distributed under three heads; 

namely. 



( 959 ) 

1. What is hid or wrapped up in this seed. 

2. The nature of it. 
& The effects. 

c Indeed/ says the au.thor, f there is so much 
r wrapped up in it, as the heart of man cannot 
r conceive, much less the tongue utter; ye«t 
r somewhat have I felt, and somewhat is upon my 
' heart to say in answer to this thing, under these 
f four heads following-:' 

' First, The glory of the kingdom of Heaven, 
: the glory of the everlasting kingdom, is hid 
c and wrapped up in it, as in a seed. * 

' Secondly, The divine nature of God Al- 
c mighty is hid and wrapped up in it.' 

* Thirdly, All the graces and virtues of God's 
r holy Spirit are hid and wrapped up in this one 

* seed. There is nothing God can require of 
x the soul, nor [and J nothing the soul can de- 
e sire of God, but is hid and wrapped up in this 
x seed. To make this a little more plain 

* and evident- 1 shall instance in some 

x particulars :' 

'■ 1. The pure, living knowledge of the Father, 
■* and of his Son Christ Jesus, is wrapped up in 
f this seed.' 

t 2. Faith, the true faith, the lively, effectual, 
r savingi conquering faith, which gives victory 
' over the world, and over the devil and his 
c temptations, is contained or w T rapped up in 
r this seed/ 

' 3. The pure fear, the holy fear, the heavenly 



( 260 ) 

r fear, which is of a clean and heavenly natur^ 
c and endureth for ever, is also in this seed/ 
* 4. The pure, divine love is in it/ 
e 5. The pure hope, the hope of the upright, 
f the hope which makes not ashamed, the hope 

* which goes within the veil, and is a sure and 

* steadfast anchor there, staying the mind upon 
c the Lord, who keeps such in perfect peace ; 
*" this hope is contained in, and springeth'from 
' the seed/ 

( 6. The true patience, which obtains the 
' crown, which makes perfect and entire, so that 
€ there is nothing wanting where it hath its per- 
c feet work (Jam. i. 4.); the patience which 
"' enables quietly to suffer any chastisement from 

* God, or any affliction, or hard dealing from 
€ men, it is contained in, and given with, this 
< seed/ 

f 7.. The Lamb's meekness is in it/ 
' ■ ' 8. Here poverty of spirit :*s witnessed/ 
■ 9.. Here -mercifulness towards others is ex- 

* perienced •/ [I give this entire ; j c for he that 

* is brought hither lives only by mercy ; and he 
"- that lives ,by mercy, and is daily what he is by 

* mercy, cannot but be merciful to others/ 

if. 10. Here the true -mourning and lamenting 
f after the Lord, and his precious life and pre- 
f sence ; and because of the presence or power 
■ of that which hinders the growth of the seed, 
' and the soul's union with and enjoyment of the 
f Lord in it, is. witnessed/ 

f 11. The true hungering and thirsting after 

righteousness arise tn from this seed/ 



( 261 ) 

r 12. The true sobriety, moderation, and iem- 
6 perance, ariseth from this seed/ 

' Lastly, to name no more, the cross which 
4 mortifies and crucifies to the world, and to 

* sin, can only be taken up in the seed, or by 

* virtue of the seed/ 

' Fourthly, The new covenant, which God 

* makes with the new Israel, by which he makes 
( the heart new and writes his law in it, and takes 
•*" away the stony heart, and heals all their back- 
4 slidings, and loves them freely, and puts his 

* Spirit within them, causing them to walk in his 
' ways, and to keep his statutes and judgments, 
' and do them ; even the holy agreement of the 
r soul with God in Christ Jesus, is in this seed. 

' ■ :, . ... — — Keep here, thou never goest out of 

( the holy agreement with God and with Christ; 
( for in this grace and truth, in this seed of life, 
'■ there is nothing that disagrees with them/ 

The other two sections, concerning the nature 
and the effects of the Seed, are somewhat less 
capable of abridgment, and I have given to this 
work its full proportion of notice. It concludes 
with e Some queries [thirty -two in number] 
1 concerning God's kingdom, whereby the Seed 

* thereof may be the better illustrated and under- 

* stood/ 

64. An Epistle to all serious professors of the 

Christian religion : wherein a brief touch of 

my knowledge, sense, belief, and experience 

concerning the Godhead, the offering up of 

r 3 



( 262 ) 

the Lcrd Jesus Christ in his body 6n the free,, 
as a propitiatory sacrifice to the Father, and 
the imputation of his righteousness to those 
who believe in his name and power, is nakedly 
laid before them : wherein I am not alone, but 
one with those who have so learned and ex- 
perienced the same in the leadings and light 
of his Holy Spirit. Written in love to them, 
that they might have the better understanding 
of us, as to these things, and might not think 
otherwise, either of us, or of the Truth of our 
God, which we bear witness to, than there is 
cause, to their own hurt and prejudice. 

To the curious in what generally goes by 
the name of Christian divinity, and too many 
such there are who do/not like Penington seek 
after the experience of the life of religion in 
their hearts, this is an interesting piece, because 
it touches on controverted subjects. Since the 
time of Isaac Penington, the 7th verse in the 5th 
chapter of John's first epistle has been shown to 
be an interpolation, by as much proof as the 
nature of the case will admit ; namely, that it is 
not found, as the learned are now generally 
agreed, in any Greek manuscript written before 
the year 1500. This has been admitted by one 
of its admirers, and a great biblical critic*. How 
it got into our bibles is not material here. The 
doctrine which it contains, as Richard Claridge 
among our own writers observes, is to be found 
in other parts of the New Testament, it is pro- 
* Stengel. 



( 263 ) 

table that our early Friends, in common with 
most other people then, received it as scripture. 
Claridge and Peon however have noticed the 
doubts which had begun to prevail. 

Penington, treating in this epistle of the God- 
head, takes 1 John, v. 7. as scripture; and, 
having quoted it, adds, 'This, I believe from 
' my heart, and have infallible demonstrations 

* of; for I know three, and feel three in spirit, 
( even an eternal Father, Son, and Holy Spirit, 

* which are but one eternal God. And I feel 

* them also one, and have fellowship with them 
' (through the tender mercy of the Lord) in 
' their life, and in their redeeming power. And 
' here I lie low before the Lord in the sensible 
' life, not desiring to know and comprehend 

* notionally ; but to feel the thing inwardly, 
' truly, sensibly, and effectually ; yea, indeed, 
' this is to me far beyond what I formerly knew 
s notionally concerning them : and I cannot but 

* invite others hither/ 

c Now, consider seriously, if a man from his 
c - heart believe thus concerning the eternal Power 
6 and Godhead, that the Father is God, the 
< Word God, the Holy Spirit God; and that 
€ - these are one eternal God, waiting so to know 
s God, and to be subject to him accordingly ; 
' is not this man in a right frame of heart to- 
c wards the Lord, in this respect? Indeed, friends, 

* we do know God sensibly and experimentally 
f to be a Father, Word, and Spirit, and we wor- 

* ship the Father, in the Son, by his own Spirit, 

k 4 



( 264 ) 

r and here meet with the seal of acceptance with 
* him.' 



— c Concerning the offering of the 

c Lord Jesus Christ without the gates of Jeru- 
- salem, I do exceedingly honour and esteem. 
' that offering, believing it had relation to the 
e sins of the whole worlds and was a propitiatory 

< sacrifice to the Father therefore [for them]. 
c And surely he that is redeemed out of the 
c world up to God by Christ, cannot deny that 
' Christ was his ransom, and that he was bought 
' w T ith a price, and therefore is to glorify God., 
' with his body and spirit, which are God's, 1 Cor. 
r vi. 20,' He adduces also 1 Pet. i. 18, 19. and 
Heb. ix. \i. and then goes on, f This we do own 
' singly and nakedly, as in the sight of the Lord; 
f though I must confess we do not lay the sole 
c stress upon that which is outward and visible 
r (though we truly and fully acknowledge it in 
f its place), but upon that which is inward and 

( invisible. The outward flesh is not the 

' meat indeed, nor the outward blood the drink 

< indeed ; but it is the Spirit, the life, the sub- 
' stance, which the birth that is born of the 
' Spirit feeds upon, and lives by. Oh ! consider 
( 'seriouslv, and .wait on the Lord rightly to un- 
c derstand that scripture, John vi. 63. 'It is 
fi the Spirit that quickenerh, the flesh profiteth 
Ci nothing. The words that I speak unto you, 
s< they are spirit, and they are life." 

It would be difficult to abridge what the author 
s:.ys concerning Imputation. It may suffice to 



( 26?> ) 

hint that it is not to sinful persons ; but to such 
as turning: to the grace which visits them in their 
sinful state, are by it in measure transplanted 
from the evil root, into the holy, where they 
partake of the virtue and fatness of the true olive- 
tree. 

I>5. A Reply to an answer of some queries given 
forth by me, LP. concerning the Gospel- 
baptism; with answers to some other queries 
• returned in a paper subscribed N. B. 

There is a date to this, which shows it to have 
been one of his latest writings, viz. 18th 5th 
month, 1679. The author first states his own 
query, then his respondent's answer, and next 
his own reply; and so throughout. Next he 
answers N. B.'s questions, and winds up with the 
sense given to him of the c mystery of Christ, 
f and of his enlightening, quickening, circum- 
f cising, and baptizing/ But an abridgment 
of this piece would be difficult, 

(a) Five Epistles to Friends of Chalfont, dated 
in 1666, 1670, and 1671, most of them from 
prison, follow next in the second Quarto 
volume; and then a short piece entitled, 

(b) Some Queries concerning compulsion ii* 
religion/ written in Reading gaol in 1670. 
One can scarcely call these books,, nor pro- 
bably the following short pieces, 

(c) Concerning the dispensation of the Gospel, 
or the dispensation of the Son in Spirit, which 
is the last dispensation, whereby the mystery 
of God, the mystery of the work of redemption 



( 265 ) 

is finished in the heart, all created anew in- 
wardly,, all subdued that is contrary to God, 
the soul brought into, or translated into, the 
everlasting kingdom,, and the kingdom at 
length delivered up to the Father, and God 
becomes all in all: where all names cease,, and 
the pure eternal Being is known, united to, 
and lived in, after an unutterable manner. 
Dated 18th 9th month, 1678. 

(d) Some Experiences which it hath pleased the 
Lord to give me concerning his way, his truth, 
his church and people, agains; whom the gates 
of hell cannot prevail. 

In this review most of the tenets of the Society 
of Friends have been occasionally displayed. The 
postscript of the piece last- mentioned relates to 
a subject which has often occasioned a sneer, and 
sets that subject in a clear light. On this ac- 
count, and because it abounds w r ith unbounded 
philanthropy, the reader will not probably be 
displeased to see it here. 

c I do not say that I as a man am infallible, or 
* that any of us as men are infallible ; but God's 
( light, God's grace, God's truth, God's Spirit, 
■ God's wisdom and power, is infallible ; and so 
f far as we partake of that, are gathered into and 
c abide in that, we partake of that which is in- 

f fallible. . And Oh ! let not men rest in, 

% or be contented with, that knowledge which is 
f fallible, but press after unity and fellowship 
'with the Lord in his infallible Spirit; there 



( 967 ) 

* being ho true union nor fellowship With him 

* in any thing that is fallible/- 

f Oh ! that Protestants, Papists, Jews, Turks, 
' Indians, did all know and own this light, that 
' there might be an end of the darkness and 
1 misery, wherewith mankind hath been so long 
r overwhelmed ; and happiness, both in particu- 
f lar nations and in the whole world, might be 
f experienced in the stead thereof. For men's 
t erring from the light and Spirit of God hath 
f been the cause of all their misery ; and their 
c returning to tfie light and Spirit of God (from 
' which all have erred) will take away the cause 
' of their misery ; and in it (as they faithfully 
( [become! subject to the Lord and travel there- 

* in) they shall find his power, love, and mercy 

< revealed, towards their restoring unto happi- 

< hess.' ' 31st 5th month, 1679/ 

The last piece in the volume, and probably 
the last piece which this diligent hand ever 
wrote, is the following, of which, for the latter- 
reason, I shall give a very copious extract. 

(e) Concerning the times and seasons, both 
which have been, and which are yet to be. 

This piece appears to have been written at 
different times. The first part, and which more 
immediately answers to the title, is as follows : 

\ When God made man in his own image, 
c placing him in Paradise, and giving him do- 
c minion e>ver the works of his hands ; then was 

* a time of great joy to Adam and Eve, and 



C 268 ) 

* should have still been so to them, and all man-? 
€ kind., had they continued in the state wherein 
' they were created/ 

• ' When Eve,, and by her means Adam,, heark- 
' ened to the voice of the serpent, disobeyed 
' the Lord their Creator, aspiring after wisdom 
e and the knowledge of good and evil, out of 
€ God's way ; then was a season of misery to 
' Adam, and all his posterity; the holy and 
c heavenly image being lost, and a cursed image 
c gained in the stead thereof, and so man thrust 
£ out of Paradise, and the blessedness thereof, 
( into the earth, which was cursed for man's sake. 
e So in this state sin and the curse is man's por- 
f tio.n, instead of the holiness and blessedness 
' which his Creator had allotted him/ 

*"' When God promised the blessed Seed, and 
' revealed himself to the fathers in the faith, be- 
c getting sons to himself, who heard his. voice, 
c obeyed and walked with him ; then was a 
c blessed time and season to them, though sin 
' and death reigned in the world, But when the 
' sons of God also forgot him, and mingled their 
' seed with the corrupted world, then the deluge 
' came, sweeping away all but Noah with his 
< family, and the creatures saved in the ark/ 

( When the Lord chose the Jews to be a people 
f to himself, from amidst all nations, delivering 
f them by his out-stretched arm out of Egypt, 
' destroying Fharaoh and his host, and led them 

through the wilderness, fitting the succeeding 



( 269 ) 

t generation for the good land, bringing then* 
r into it, blessing and establishing them in 
c it, while they feared him and walked in co- 
f venant with him, then was a blessed time and 
c season with that people. But when they pro- 
c voked God, brought his judgments often, and 
f at last utter ruin and desolation upon. them- 
J -selves ; then were seasons of great misery and 
c distress, and at last of utter destruction to 
6 them/ 

' While the Gentiles were cast off, and were 
f no people, being of the corrupt seed which 

* God hath not chosen, nor had any delight in, 
f and while they knew not the Irving God, but 
r -worshipped stocks and stones, and so were 
' liable to the pouring down of his wrath and 
( indignation upon all occasions, and to utter 
e ruin and destruction, when their iniquities 
' were full; it was a sad time and season with 
( them, wherein they were estranged from the 
( life of God, and his holy covenant of promise, 
c and were without God in the world/ 

* When the Lord preached the gospel to the 

* Gentiles, by his holy apostles and ministers, 

< manifesting Christ to them, the hope of glory, 
€ the mystery hid from ages and generations, 
' engrafting them into the holy vine and olive- 
t tree, giving them to partake of the sweetness 

< and fatness thereof, even of the riches of .his 

* grace and goodness in his Son, who is eternal 

* life, and gives eternal life to all his ; then was 
( such a time and season of love, grace, mercy, 



{ m ) 

* and peace, from God our Father, and from the 
f Lord Jesus Christ (both towards Jews and Gen- 
' tiles), as had not been known in the world 
< before.' 

c When the Christian church apostatized, the 

* love in many waxing cold, men minding the 

* name of Christianity, and form of godliness, 
' but not the life and power, and so the Lord 
' was provoked against them, to remove their 
c candlestick out of its place, and give up the 
f outward court to the Gentiles; and so the Spirit 
f was lost or departed from, the life lost, the 
f power lost, the everlasting gospel hid from 
' men's eyes, and darkness and men's inventions 
r set up instead thereof in nations, tongues, and 
f people, and the witnesses to any appearances 

* of God's living truth and holy power perse- 
;* cuted ; then was a sad time, then was a season 
? of death and darkness reigning over all nations, 
«■ kindreds, tongues, and people, and the cup 

* of fornication drunk by them all, and all gene- 

* rally bewitched by it, except those whose 
' names were written in the Lamb's book of life. 
c This was the greatest time of darkness (wherein 

* the mystery of iniquity most deeply wrought 
if in the deepest ways of deceit) that ever was 
( in the world/ 

( When the church comes again out of the 
( wilderness, when the Spirit and power of God 
f builds up again the gospel-church in its primi- 
f five glory ; when the everlasting gospel is 



( 271 ) 

preached again to all nations, kindreds, tongues 
and languages, in the authority and power of 
God; when the Spirit of the Lord is poured 
out plentifully on his sons and daughters, and 
they prophesy, walk, and live in it; when 
God dwells and walks in his people, and his 
true light shines in them, dispelling the dark- 
ness thoroughly, and filling them with the 
giory and majesty of the Lord ; and they as- 
cendup, out of the world's spirit and nature, 
into his Spirit and nature, even in the sight of 
their enemies, and the full wrath of the Lamb 
be poured out on Babylon, and the full glory 
revealed in Sion ; then shall there be such a 
day of brightness, and pure heavenly glory, as 
shall dazzle the eyes of all beholders.' 
( But the passing away of this night, and the 
bringing forth of this day, will be very terrible 
and dreadful, both in particulars and in na- 
tions. The kingdoms of this world must in- 
deed become the kingdom of our Lord and of 
his Christ ; but it will require great power to 
bring it about. The wrath and strength of the 
spirit of darkness will be working against the 
Lord and his power to the utmost ; and the 
more it works against the Lord and his power, 
the more will the Lord's power and the wrath 
of the Lamb be revealed against that spirit, 
and against all its devices and undertakings 
against the counsel and power of the Lord. 
Oh! blessed are they that are of the Lamb's 
nature and spirit, of his righteousness and 



( 272 | 

e meekness; for the wrath of the Lamb will not 
' be kindled against them; but he will be a 
f munition of rocks unto them, and their inward 
f life shall be preserved, and they shall enjoj 
f peace with the Lord, in the midst of all that 
' shall outwardly befall them.' 

< Mesborow, in Kent, 22d 6th month, 1679. 

The second part, which is somewhat longer, 
is dated three days after the foregoing. It de- 
scribes the state that will be safe when the divine 
judgments are poured upon nations ; and also 
sets forth the class that will not be able to find 
a shelter in that trying time. Then follows* 
after some benevolent aspirations, an address, 
by way of advice to such as c are touched with 
£ the fear of the Lord, arid the sense of his 

* righteous judgments due to this nation/ A 
short postscript to this part, thus concludes the 
volume : 

* The gospel-religion is very precious, being 
f inwardly felt and experienced in the life and 

* power of it; but a bare profession of it, out 
c of the life and power of godliness, is of no 
c value in the sight of God, nor is it of any 
c profit or advantage to the soul/ 



C^c (fetir* 



Printed by W. Phillips^ George-Yard, I^vmbardStreet. 



M/\R9-im 



f# 




^0 







%.o* 



^ °- 




£<& 






^ 








3 ^ 



^ 4si^^ 







^> « ~ * 







"" %** 







V 






c Deacidified using the Bookkeeper process. I 
- Neutralizing agent: Magnesium Oxide 
Treatment Date: April 2006 



s? *■ /2 <• - - ^W^^U ' Neutralizing agent: Magnesium oxide 

f " ,<£ ^ ^ "%» ' ' Treatment Date: April 2006 

^ ^ ^ ^" a g ^ </*'**^ s> PreservationTechnologies 

Q^" , <&. C^ , ~^p O A WORLD LEADER IN PAPER PRESERVATION 

"CL, /- a- rA^ii^A, r ' '^>»^ /• 1 1 1 Thomson Park Drive 



; , ^o< 



X o. 



t-Mutn in rMrtn r n t i 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 












-<o v 












cP 



% 






^0 



H o. 



^ 






OK - 






5. «* 



\$ 






^ 



\ "% A^ 



^ 



X> % 



\^ 



rW .; 



c?' 
** # x ^ 







v * 



w 






^ 



fcc? 



V <V 



^ a 






s> 9* 



% 
















o, * 



* ;-. ^ 



^ 



4 o 






d- a,. ; 



^ % 






;* ^ 



V N 



^ 









qS o 






V 
%<$ - 



c 6, 






%,,#• 



cP' ^ ^ 












G u . 









S-/** 



6 ^ 



■it. &> ^ 



^ ^ of 1 9 



^> o> 



s > 



Sr * ^ ^ 






> * .A' 






F ^ 









^ 







^.# 



^ 



^o> 



-X 



